VINOD BHAT
LUDHIANA, Jan 17: In a significant recognition of scientific leadership and grassroots agricultural transformation, the Indian Council of Agricultural Research–Agricultural Technology Application Research Institute (ICAR–ATARI), Zone-I, Ludhiana, has honoured Prof. (Dr.) Ishfaq Abidi, Chief Scientist and Head of Krishi Vigyan Kendra (KVK) Ganderbal, with a prestigious citation for his outstanding contributions to agricultural extension, research and institutional development.
The citation, awarded on January 11, 2026, acknowledges Dr Abidi’s visionary leadership that has transformed KVK Ganderbal into a nationally recognised model KVK and the leading extension centre in Jammu and Kashmir. Since assuming charge in May 2022, Dr Abidi has spearheaded a comprehensive institutional turnaround, positioning the KVK as a centre of excellence in climate-resilient agriculture, high-tech horticulture, digital farming, mechanisation and agri-entrepreneurship.
KVKs are frontline agricultural extension institutions of ICAR, mandated to bridge the gap between research laboratories and farmers’ fields. Operating under diverse agro-climatic conditions, they play a crucial role in technology assessment, refinement and dissemination. Under Dr Abidi’s stewardship, KVK Ganderbal has not only fulfilled this mandate but has significantly exceeded national benchmarks in innovation, outreach and impact.
One of the landmark achievements highlighted in the citation is the conversion of nearly 35 acres of degraded and unproductive land into fertile farmland, demonstrating sustainable land-use practices at a time when soil degradation and shrinking cultivable land pose major challenges across the Himalayan region. The establishment of drone-based precision farming and advanced mechanisation systems has introduced farmers to cutting-edge technologies, improving efficiency, reducing input costs and enhancing productivity.
Dr Abidi also led the development of the country’s first public-sector Oats Silage Unit, a pioneering initiative that has strengthened fodder availability and livestock nutrition in Kashmir, where feed shortages often affect dairy productivity. The establishment of a Farm Machinery Custom Hiring Centre has further enabled small and marginal farmers to access modern equipment at affordable rates, while the setting up of a Molecular Laboratory has strengthened scientific research, quality control and plant health diagnostics.
In horticulture, a backbone of Kashmir’s rural economy, KVK Ganderbal under Dr Abidi’s leadership has promoted high-density orchards and established clonal rootstock mother banks, helping farmers shift towards modern orchard systems with higher yields, better quality produce and improved resistance to pests and diseases. The centre has also focused on quality seed and planting material production, addressing a long-standing bottleneck in agricultural productivity.
A major boost came through the large-scale implementation of the National Oilseed Mission. Covering nearly 7,000 kanals across 35 villages, the initiative resulted in remarkable productivity gains of 25–35 quintals per acre, significantly enhancing farmers’ incomes and reducing dependence on imported edible oils. This intervention aligns with the national goal of achieving self-reliance in oilseed production.
The citation also notes the impressive financial turnaround of KVK Ganderbal. Through diversification of integrated farming systems, strengthening of apiculture, and promotion of climate-smart technologies, the KVK’s annual revenue increased from ₹3–4 lakh to an estimated ₹20–22 lakh. This financial sustainability has enabled reinvestment in infrastructure, training programmes and farmer-centric innovations.
Beyond technology and infrastructure, Dr Abidi has placed strong emphasis on human capital development. He has led extensive farmer outreach programmes, skill development initiatives, MSME promotion and HADP-linked activities, while ensuring meaningful participation of women through empowerment programmes. These efforts have played a vital role in enhancing rural livelihoods, encouraging agri-entrepreneurship and promoting inclusive development in Ganderbal and adjoining districts.
Recognising his scientific excellence, unwavering commitment to farmer-centric development and contribution to sustainable agriculture, ICAR–ATARI Zone-I conferred the honour for Dr Abidi’s outstanding service at KVK Ganderbal during the period 2022–2025. The citation was signed by ICAR–ATARI Director Parvender Sheoran.
Agricultural experts view this recognition as a testament to how strong leadership, scientific innovation and community engagement can transform extension institutions into engines of rural growth. At a time when Kashmir’s agriculture faces the twin challenges of climate change and market volatility, KVK Ganderbal’s success under Dr Ishfaq Abidi offers a replicable model for sustainable and resilient farming across the region and beyond.

Tral, Jan 17: At least four civilians were injured on Saturday after a wild animal, suspected to be a wild boar, attacked pedestrians at Tral market area in south Kashmir’s Pulwama district, officials said.

The incident triggered panic among locals as the animal reportedly entered the busy market area and attacked people at random. Officials said four persons sustained injuries in the attack.

All injured individuals were promptly evacuated to a nearby hospital, where they are undergoing medical treatment. Their condition was stated to be stable.

Authorities said the situation was swiftly brought under control with the intervention of concerned teams.

Officials urged locals to remain cautious and avoid unnecessary movement in the area until the situation is fully secured. [KNT]

Out of 44 students, only 13 manage to clear Class 12 exams

TAUSEEF AHMAD
SRINAGAR, Jan 17: While Kashmir is awash with celebratory headlines showcasing board toppers and students scoring a perfect 500/500 in the recently declared Class 10 and Class 12 examinations, a disturbing and largely ignored reality has emerged from the far-flung Gurez valley, where government schools continue to reel under acute staff shortages and infrastructural neglect.
At the Government Higher Secondary School (HSS) Purana Tualail (PTL) in Gurez, the results have laid bare the grim state of public education in remote areas. In a startling outcome, the school recorded a zero pass percentage in the Science stream of Class 12, with not a single student clearing all subjects.
According to official data accessed by Kashmir Despatch, the overall performance of the institution paints a worrying picture. In Class 10, a total of 22 students appeared, out of which only 10 passed, while 12 failed. The situation worsened at the higher secondary level. In Class 12, 44 students appeared, but merely 13 students managed to clear the examination, leaving 31 students unsuccessful, making Govt HSS PTL one of the poorest-performing schools in the region this year.
Teachers at the school said the Science stream bore the brunt of systemic failures, particularly due to prolonged vacancies in key teaching posts. Most Science students reportedly failed in Physics, a subject that requires continuous academic guidance.
The Principal of Govt HSS PTL, speaking to Kashmir Despatch, candidly acknowledged that staff shortages were the primary reason behind the dismal results.
“The post of Zoology lecturer remained vacant for several months. The lecturer joined barely two months before the examinations, which severely hampered syllabus completion and student preparation. In the Science stream, the majority of students have failed in Physics,” the Principal said.
Students, meanwhile, expressed deep frustration and despair over the unequal academic battlefield they are forced to compete on. A local student from Gurez said that lecturer posts in core subjects remain vacant for months in most schools of the valley, directly impacting students’ futures.
“We are competing with students who spend lakhs on coaching centres and have access to experienced faculty. Here in Gurez, we have neither. I want to become a doctor, but my father cannot afford expensive coaching. When there are no teachers in school, our dreams are crushed even before we get a chance,” the student said, his voice heavy with disappointment.
“How can the son of a poor labourer manage tuition fees or online batches?” he asked.
In contrast, Higher Secondary School Baduab, another institution in the area, showed relatively better performance. In Class 10, 11 out of 14 students passed, while 4 failed. In Class 12, 33 out of 38 students cleared the examination, with 5 failures, highlighting how availability of academic support can significantly influence outcomes.
Local activists argue that these contrasting figures underline the immense pressure faced by rural schools lacking teachers, academic resources, and monitoring. They say students in remote areas are being systematically left behind despite being evaluated through the same examination standards as their urban counterparts.
Parents have also raised serious concerns over the state of education in Gurez.
“The absence of qualified lecturers is destroying our children’s future. How can they compete when there are no teachers for months?” asked a parent of a PTL student.
Another parent lamented that while television channels glorify toppers, schools like theirs remain invisible.
“We hear about merit and excellence, but nobody speaks about schools where students fail because there are no proper Science teachers,” he said.
He further alleged that even teachers appointed to serve Gurez are often reluctant to teach there.
“Those who get jobs to serve our people manage postings of their choice elsewhere. The government supports this, and our children suffer. This injustice is killing the future of poor students,” he added.
Responding to the criticism, the Principal said corrective steps have finally been initiated.
“This year, the authorities have provided local contractual lecturers, and the school now has teachers for almost every subject. We are hopeful that the results will improve next year,” he said.
Meanwhile, district-wide figures released by Chief Education Officer (CEO) Bandipora, G.M. Pujju, present a contrasting macro picture. In Class 10, a total of 3,034 students appeared, including 1,481 boys and 1,553 girls. Of them, 2,269 students passed, while 765 failed, registering an overall pass percentage of 79 percent.
In Class 12, around 2,624 students appeared, out of which 2,114 students passed—including 1,040 boys and 1,074 girls—while 510 students failed, taking the overall pass percentage to nearly 80 percent.
However, educationists argue that these aggregate numbers mask the harsh realities faced by students in remote pockets like Gurez, where lack of teachers, resources, and accountability continues to undermine the promise of equal education for all.

By Daniyal Khan

Like many civilizational treasures, Sharada did not disappear abruptly. It faded. By the thirteenth century, as Kashmiri phonetics evolved and Perso Arabic scripts came to dominate, Sharada slowly retreated from everyday life.

It survived within ritual and ceremonial spaces among Kashmiri Pandits, yet its grand manuscripts fell silent, their wisdom locked away from the living world. The exodus of Kashmiri Pandits in the nineteen nineties, followed by decades of neglect and disconnect, pushed Sharada further into obscurity. What had once been the lifeblood of a civilization was reduced to scattered remnants, remembered faintly and unevenly.

This was not merely a linguistic decline. It was a civilizational rupture. To lose Sharada was to lose direct access to Kashmir’s intellectual authority, to sever the intimate link between memory and identity. It was a form of collective forgetting, an erosion of awareness about who we were and what we had achieved.

Today, the revival of Sharada is far more than an academic pursuit. It stands as a conscious resistance for keeping the history alive. Workshops at the University of Kashmir, exhibitions such as the Chinar Book Festival and digital initiatives like shardalipi.com are restoring vitality to the script. Its inclusion in Unicode in 2012 and the addition of Kashmiri vowels in 2025 have enabled a digital rebirth.

Learning tools like Aprant Sharada are allowing younger generations to engage with its form and rhythm. Scholars continue to document inscriptions across regions such as Lolab and Baramulla, uncovering epigraphs that bear witness to Kashmir’s dynasties and cultural memory.

In the period following the abrogation of Article 370, a renewed urgency has emerged to restore Sharada within education, public signage and cultural expression. This effort is not driven by nostalgia. It is an act of reclamation. It seeks to reconnect Kashmir with a civilizational ascent that once placed it at the forefront of intellectual life. It insists that Kashmir’s identity be shaped not by conflict but by knowledge to which all its natives including Muslims, Hindus and Sikhs alike are natural heirs.

The revival of Sharada unlocks access to thousands of manuscripts and inscriptions that chronicle Kashmir’s dynasties, philosophies and scientific traditions. It protects these records from decay, vandalism and oblivion. It reconnects displaced communities, particularly Kashmiri Pandits, with their ancestral inheritance.

It also restores Kashmir’s place within the broader linguistic and intellectual civilization of India.

Sharada holds a singular significance because it embodies continuity, depth and scale. It is not merely a script. It is a civilizational key. Through its revival, Kashmir’s historic stature as a center of learning is illuminated once more. The valley emerges not only as a landscape of beauty but as a realm of scholarship, a Bhuswarga where wisdom was revered and cultivated.

When I reflect upon Sharada, I do not see letters alone. I see scholars bending over birch bark manuscripts beneath the shade of ancient chinar trees. I see coins engraved with Sharada characters circulating through successive dynasties. I see Sharada Peeth as a temple of learning where seekers from across the subcontinent gathered to debate the enduring questions of existence.

To revive Sharada is to restore this vision. It is to bring light to manuscripts long hidden, to give renewed voice to thinkers such as Abhinavagupta and to remind ourselves that Kashmir’s legacy is rooted in knowledge rather than conflict. It is a reclaiming of a civilizational leap that once made this valley the envy of the world.

Sharada is not just a script. It is Kashmir’s voice, waiting to be heard again. Its revival safeguards civilizational memory, affirms the primacy of knowledge and ensures that the land once known as Sharada Desh continues to inspire future generations.

In its renaissance lies not only the restoration of letters but the awakening of a consciousness that once made Kashmir radiant, a beacon whose light may have dimmed but was never extinguished.

Destroyed in shelling, yet billed for power: Uri residents allege PDD negligence

TAUSEEF AHMAD
SRINAGAR, Jan 16: Months after cross-border shelling reduced dozens of houses to rubble in Salamabad village of north Kashmir’s Uri subdivision, several affected families have alleged that the Power Development Department (PDD) continues to issue electricity bills against their destroyed homes, compounding the misery of already displaced residents.
The shelling, which followed Operation Sindoor in May last year, left many residential structures completely damaged or uninhabitable. Since then, affected families say they have been forced to abandon their homes and take shelter in government quarters, relatives’ houses, or makeshift accommodations. Despite this, they allege that electricity connections linked to the destroyed houses were neither disconnected nor officially suspended, resulting in the generation of monthly power bills.
Speaking to Kashmir Despatch, several residents said that even though no one has lived in their damaged homes for nearly eight months, electricity bills continue to be issued in their names. In many cases, the cumulative amount has reportedly reached between ₹20,000 and ₹30,000, pushing families already struggling with displacement and reconstruction costs into deeper financial distress.
Saima, a resident of Salamabad whose house was flattened during the shelling, said the continued billing reflects administrative insensitivity. “Our house was destroyed in May. We have not stayed there since then. Still, electricity bills keep coming every month. We are already homeless and trying to rebuild our lives—how can we be expected to pay for power we never used?” she asked.
Another affected resident echoed similar concerns, questioning the logic behind billing non-existent households. “If our homes no longer exist and no electricity is being consumed, why are we being charged? The authorities should have disconnected these connections immediately after the damage assessment,” he said, adding that many families fear penalties or legal action if the dues remain unpaid.
Social activist Ishtiaq Ahmad, who recently visited the shelling-affected area, blamed administrative lapses for the situation. He said the failure to promptly disconnect electricity connections or conduct a proper post-shelling survey has placed an unfair burden on vulnerable families. “When houses are damaged and unoccupied, billing should automatically stop. The government must clarify who will bear this financial burden and why timely action was not taken by the department,” he said.
Residents have also accused the local administration of failing to carry out a comprehensive assessment of damaged properties to ensure that basic relief measures—such as suspension of utility charges—were implemented. They have urged the MLA Uri and senior district officials to intervene, waive the accumulated bills, and ensure that no further charges are imposed until homes are reconstructed and families return.
Responding to the allegations, Assistant Engineer (AE), PDD Uri, Imran Ahmad, said that the department has already taken steps to reduce the financial burden on the affected families. “We have stopped regular electricity assessment for such houses and reduced billing to minimum charges only,” he said, adding that the minimum demand being charged is around ₹50 to ₹60.
He clarified that the high amounts reflected in some bills are largely due to previous outstanding arrears, not fresh electricity consumption after the shelling. “The bills people are seeing are mostly old dues. There is no regular assessment being done now,” he said.
The AE further assured that regular billing would remain suspended until reconstruction is completed. “If anyone is still being billed incorrectly, we will ensure their billing is restricted to minimum charges of ₹60 until their houses are rebuilt. However, old arrears will have to be cleared as per rules,” he added.
Despite the clarification, residents insist that all pending charges should be waived, arguing that displacement due to shelling is an extraordinary situation requiring humanitarian consideration rather than routine administrative procedures.

Kashmir has long been known not only for its natural beauty but for a spiritual ethos that shaped its collective conscience for centuries. At the heart of this ethos lies Sufism, a tradition that softened religious boundaries, nurtured coexistence and infused everyday life with compassion, humility and introspection. The gradual erosion of this spiritual heritage has coincided with social fragmentation, moral uncertainty and cultural disorientation, particularly among the younger generation. If Kashmir is to reclaim its historical temperament of tolerance and balance, the revival of Sufi traditions must begin where minds and values are shaped most decisively: in schools and higher secondary institutions.
Sufism in Kashmir was never confined to shrines or religious gatherings; it was a lived philosophy that informed social relations, art, poetry, language and even modes of resistance against injustice. Saints like Sheikh Noor-ud-Din Wali, popularly known as Nund Rishi, and Lal Ded articulated a spiritual worldview that emphasized inner purification over outward ritual, love over hatred, and unity over division. Their verses resonated equally with Muslims and Hindus, creating what later came to be known as Kashmiriyat—a syncretic culture rooted in spiritual humanism. This heritage acted as a moral anchor for society, ensuring that faith served as a bridge rather than a barrier.
Over time, however, this deeply rooted tradition has been pushed to the margins. Political conflict, social upheaval and the influx of rigid ideologies have weakened the cultural transmission of Sufi values. Today’s students often grow up disconnected from the spiritual and intellectual inheritance of their land. While they study global histories and modern sciences, they remain largely unaware of the philosophical depth and ethical richness embedded in Kashmiri Sufi thought. This disconnect has created an identity vacuum, making young minds vulnerable to alienation, intolerance and cultural amnesia.
Incorporating Sufi traditions comprehensively into the school and higher secondary syllabus is therefore not a nostalgic exercise but a forward-looking educational reform. Education must do more than impart technical knowledge; it must cultivate character, empathy and critical thinking. Introducing students to Sufi philosophy, literature and history in an age-appropriate and academic manner would provide them with moral clarity and cultural grounding. When children encounter stories of saints who preached compassion, equality and self-restraint, they internalize values that no textbook on ethics can teach in isolation.
At the primary level, Sufi teachings can be woven naturally into language, moral science and local history through storytelling and poetry. Young learners can grow up hearing verses that speak of kindness, simplicity and respect for all living beings, allowing these values to take root subconsciously. As students advance to middle and secondary classes, Sufism can be presented as a historical and cultural movement that shaped Kashmir’s society, art and collective psyche. Studying the lives and works of Sufi saints would enable students to understand how spirituality once acted as a force of social cohesion rather than division.
At the higher secondary level, the engagement must become deeper and more analytical. Students should be encouraged to explore Sufi philosophy, symbolism and metaphysical concepts in relation to ethics, literature and comparative religion. Kashmiri, Persian and Urdu Sufi poetry can be studied not merely as literary texts but as reflections of a worldview that challenges materialism and extremism alike. Such exposure would sharpen intellectual curiosity while fostering emotional maturity. It would also help students appreciate pluralism, as Sufism inherently recognizes the unity of humanity beyond religious and cultural boundaries.
Importantly, integrating Sufi traditions into the curriculum would also reconnect education with lived culture. Field visits to historical shrines, interactions with scholars of Kashmiri spirituality, and cultural programs centered on Sufi music and poetry would transform learning from rote memorization into meaningful experience. Teachers, too, must be sensitized and trained to approach Sufi studies academically, ensuring that classrooms remain spaces of inquiry rather than indoctrination.
In a region that has witnessed prolonged conflict and psychological stress, the relevance of Sufi education extends beyond cultural preservation. Sufism offers tools for inner resilience, dialogue and reconciliation. Its emphasis on self-reflection and restraint counters the culture of anger and absolutism. By introducing these principles in educational institutions, society invests in peacebuilding at the most fundamental level. A generation educated in the spirit of Sufi humanism is more likely to resolve differences through understanding rather than confrontation.
Reviving Sufi traditions through education also safeguards Kashmir’s intangible heritage from extinction. Oral traditions, poetry and local practices risk disappearing if they are not documented and taught systematically. Schools and colleges can become centers for cultural preservation, encouraging students to research, record and reinterpret their spiritual heritage for contemporary times. This not only strengthens cultural identity but instills pride rooted in knowledge rather than sentiment.
Ultimately, the question is not whether Sufism belongs in modern education, but whether Kashmir can afford an education system divorced from its own civilizational values. The neglect of Sufi traditions has already cost society a moral compass that once guided coexistence and moderation. Restoring this legacy through structured, thoughtful and inclusive education is an investment in Kashmir’s intellectual, cultural and emotional future.
Reviving Sufi traditions in the classroom is, in essence, an act of healing. It reconnects the past with the present and equips future generations with wisdom that transcends textbooks. In nurturing minds through the light of Sufi thought, Kashmir may yet rediscover the harmony that once defined its soul.