Kashmir Blue pine needles are perfect for blueberries

 

Blue Pine needls for Blueberry Farming

Blue pine straw is one of the best natural mulches for growing healthy, high-yield blueberry plants. Collected from blue pine forests, these soft, dry needles create an ideal acidic environment that blueberries love. When spread around the base of blueberry plants, pine straw helps maintain soil pH between 4.5 and 5.5, improves soil structure, and slowly adds organic matter as it decomposes.

This natural mulch also conserves moisture by reducing water evaporation and keeping the shallow blueberry roots cool during hot weather. In colder regions, it acts as insulation, protecting roots from frost damage. A thick layer of blue pine straw suppresses weeds, prevents soil erosion, and keeps berries clean, making it perfect for organic blueberry farming.

Blue Pine Straw for Blueberries

Abundant and often freely available in temperate and Himalayan regions, blue pine straw reduces farming costs while improving fruit size, plant health, and overall yield. For sustainable and profitable blueberry cultivation, blue pine straw is a simple yet powerful natural solution.

Blueberries need:

Acidic soil (pH 4.5–5.5)
Moisture retention
Cool root zone
Pine straw provides all three — free and natural.

Maintains acidic soil
Pine needles help keep soil slightly acidic
Ideal for blueberry roots
Reduces need for chemical soil acidifiers
Best for Kashmir soil which is often neutral to slightly alkaline.

Moisture retention (very important in Kashmir summers)
Blue Pine straw mulch:
Keeps soil moist
Reduces irrigation by 30–40%
Protects shallow blueberry roots
Prevents heat stress

Weed control & organic farming support
Stops weed growth
Improves soil organic matter
Encourages earthworms
Keeps berries clean from mud
Perfect for organic blueberry farming in Kashmir. & India

How Kashmir/Indian  farmers should use pine straw
Per plant method:
Spread around plant
Keep 2–3 inch thick layer
Leave 2–3 cm gap from stem
Replace every 5–6 months
Per kanal requirement:
Approx 8–12 bags pine needles for 100 plants.

Extra pro farming tips
Mix pine straw + sawdust + peat moss → best results
Add cow dung compost below mulch
Use drip irrigation under mulch
Ideal for high-density blueberry farming

Why it’s gold for Kashmir farmers
FREE from pine forests
Reduces fertilizer cost
Increases berry size & yield
Helps organic certification
Blueberry farming without pine straw in Kashmir = costly.

Where to buy
Availability : 500,1000  & 5000 grams
WhatsApp : 9858986794
Ph: 01933-223705
e-mail: jkmpic@gmail.com

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Kashmir Press International has renamed in October 25, 2007 as Writer-South Asia. Srinagar

Writer-South Asia Logo

We bring the South Asia to you. The state of Jammu and Kashmir’s leading news and information agency, Writer-South Asia (formerly Kashmir Press International) is established in Srinagar in 1992. Writer-South Asia subscribers include 52 newspapers in Pakistan, 23 in Middle East scores abroad. All major Jammu and Kashmir newspapers, news agencies, TV Channels, Cable channels, government departments and individuals receive the Writer-South Asia (Daily/Weekly/Fortnightly bulletin.

The Writer-South Asia team of specialists provides accurate and comprehensive data- so essential to objective decision-making and policy formulation.

The published/unpublished media information available in the all five regions of Jammu and Kashmir is expertly monitored, collected and cross-checked to ensure correct perspectives and concise formulation. Even commonplace and seemingly trivial developments of potential consequence cannot escape the Writer-South Asia eye. And what’s more, all shades of opinion are thematically arranged to provide an insight into the interplay of various factors.

Writer-South Asia, thus, is an essential tool for any worth while analysis of any aspect of this region and a study of the Writer-South Asia service can help to keen analyst to discern the undercurrents sweeping the region. Offering top published/unpublished stories, latest News & analysis on Kashmir, Pakistan & India politics, defence, security, states & regions, indian neigbhours, foreign relations, political parties, nuclear policy, economic overview and weekly financial news updates.

Writer-South Asia (Fortnightly news bulletin) is a fast developing into the most authentic information pool of Kashmir and provides comprehensive coverage of all important political, commercial, social, psycho-emotional, developmental and industrial trends in the disputed state of Jammu and Kashmir.

We are also dealing with Databases/Information vailable on CD-Rom (MS Word/Acrobat/Inpage Format) on Industreis, Machinery Manufacturers, NRIs, Pharamaceuticals, Agriculture, Film Industry, Doctors, Importers/Exporters, NGOs, International Aid Agencies, Scholarship Agencies, Faith-based organisations, Mediocinal Plants, Medicines, Diseases and treatment, Plant nurseries, production of Kashmirian quality planting materials, Popularization of Agri. tools & equipmen, Herbs, Spices and many more.

Writer-South Asia, POB: 40 GPO Srinagar  Jammu and Kashmir 190001 (Via New Delhi-India)
e.mail: writerasia@in.com, writerasia@gmail.com
home: http://www.writerasia.blogspots.com/

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Where to buy Gojiberry plants

Gojiberry farms in Kashmir

Jammu and Kashmir Medicinal Plants Introduction Centre: Where to buy Gojiberry plants: Gojiberry plants in Kashmir The annual yield from  Goji berry fruits  during its third year is about 2200-2500 kg/ha of dried fruits, and 40...

Availability :Planting material and Seeds

WhatsApp: 9858986794

Ph: 01933-223705

e-mail: jkmpic@gmail.com

Luxury on the Plate: Shilajit, Pecan, Hazelnut & Saffron in Modern Cuisine

 

Pecan Ice Cream

Pecans for Ice Creams & Tea

Pecans bring buttery richness, crunch, and aroma—perfect for both frozen desserts and warm brews.

Availability : Cut/Shifted 500,1000,5000 grams

Hazelnut in Ice Cream
Hazelnut is a premium, crowd-pleasing flavor—warm, nutty, and deeply aromatic. That’s why it’s a star in both gelato counters and chocolate bars worldwide.

Availability : Cut/Shifted 500,1000,5000 grams

 

Saffron in Foods
Saffron isn’t just a spice—it’s flavor, color, aroma, and prestige in one. A tiny pinch can transform everyday dishes into something royal.

Availability : Cut/Shifted/Threads : 50,100,1000 grams

Shilajit in Herbal Tea, Ice Cream & Foods
Shilajit is a mineral-rich Himalayan resin traditionally used in very small amounts. When handled right, it can be adapted into functional foods—especially wellness teas and premium niche desserts.

Availability : Cut/Shifted 500,1000,5000 grams

JK Medicinal Plants Introduction Centre
POB 40,GPO, Srinagar-J&K 190001

WhatsApp/Mob :  9858986794

Ph: 01933-223705

e-mail: jkmpic@gmail.com

More : https://jkmpic.blogspot.com/2026/01/luxury-on-plate-shilajit-pecan-hazelnut.html

Why South India Trusts Logic More Than Magic

South India v/s North India

South India is frequently characterized by a strong emphasis on rational thought, critical inquiry, and empirical reasoning in social and public life. This orientation has been influenced by longstanding traditions of scholarship, reformist movements, and robust investments in science and technical education. While religious practices remain deeply embedded in society, they often coexist with a culture of debate and skepticism, particularly toward superstition and claims lacking evidence. As a result, logic and reason tend to play a prominent role in shaping attitudes toward governance, education, and social reform.

Kerala
Kerala is widely noted for its high literacy rates, strong public education system, and active tradition of social reform. These factors have contributed to a public culture that values critical thinking, scientific temper, and skepticism toward superstition. While religious diversity and practice remain integral to social life, public discourse in Kerala often emphasizes rational debate, evidence-based policy, and social justice, reinforcing trust in logic over magical or unverified claims.

Tamil Nadu
Tamil Nadu’s intellectual climate has been shaped by powerful rationalist and self-respect movements that challenged caste hierarchy, blind faith, and ritual dominance. This historical emphasis on social equality and reason has left a lasting imprint on political thought, education, and public expression. As a result, logic, inquiry, and questioning of supernatural claims play a significant role in shaping societal attitudes, even as religious traditions continue in personal and cultural spheres.

Karnataka
Karnataka presents a synthesis of traditional belief systems and modern scientific orientation. With major centers of higher education, research institutions, and technology industries, the state demonstrates a strong inclination toward analytical thinking and problem-solving. Public attitudes often reflect a pragmatic approach in which faith and tradition coexist with rational evaluation, particularly in urban and academic contexts.

Telangana
Telangana’s social outlook has been influenced by reformist thinkers, educational expansion, and rapid technological growth, especially in urban hubs like Hyderabad. These developments have encouraged a culture that increasingly values logic, innovation, and empirical knowledge. While spiritual practices remain culturally significant, there is a growing emphasis on practical reasoning, scientific education, and evidence-based approaches in public life and governance.

The Queen of Kashmiri Folk: Remembering Razia Ashrif

 

Razia Ashrif

Razia Ashrif is remembered as one of Kashmir’s most powerful and authentic folk voices, often hailed as the Queen of Kashmiri Folk Music. Deeply rooted in the Gujjar-Bakerwal tradition, her songs reflected the lived realities of nomadic life—migration through mountains, emotional bonds with land, and the quiet strength of Gujjar women.

Her rise came through Radio Kashmir and Srinagar Telivision Centre, where her earthy, unpolished voice stood apart from mainstream styles. Razia Ashrif sang not for fame, but for memory. Each performance carried oral histories that had survived for generations, turning folk songs into living archives of culture. Her music spoke of love and loss, resilience and dignity, echoing the rhythms of highland life in Kashmir.

What made Razia Ashrif unique was her ability to blend emotion with authenticity. She remained faithful to folk traditions at a time when many artists were moving toward commercial music. Today, her songs continue to circulate on social media and community platforms, reconnecting younger audiences with their cultural roots.

In Gujjar and Bakerwal households across Kashmir, her name still commands respect. Razia Ashrif was more than a singer—she was a cultural bridge between past and present, a voice that ensured Kashmir’s folk soul would never fall silent.

Latest vedio : https://www.facebook.com/reel/26929114613355437

Kashmir’s Silence: Compulsion, Not Consent

Young Kashmiri shawl seller suffers fractures, head injuries in Uttarakhand mob attack

If one were to sit back and watch the silence of Kashmir, one might mistake it for peace or acceptance, but the reality is quite the opposite. This silence is not a sign of collective consent, but a compulsion born of circumstances, fear, and constant pressure. It is the silence that forces a person to remain silent despite the desire to speak.

Silence in Kashmir often thrives in the shadow of lockdowns, communication restrictions, arrests, and an uncertain future. When the cost of speaking is too high, when even a single sentence makes life difficult, people turn to silence as a shield. This silence is actually an attempt to protect themselves, not an endorsement of a decision.

History is witness that silent nations are not insensitive, but are often the most sensitive. In Kashmir, people see, understand, and remember—they just cannot speak. The worry for their son in the eyes of a mother, the uncertainty on a farmer’s face, and the fog of the future in a young man’s questions—all these are the language of silence. Words are few here, but the feelings are deep.

The problem is that silence is presented as a powerful narrative. It is said that since there is no voice, everything is fine. However, the real question should be why there is no voice? Have the problems really ended, or are the channels of expression simply closed? If silence were peace, there would be no fear in hearts, and if there was consent, questions would have been buried.

Kashmir’s silence is actually a wait—for those days when speaking is not a crime, disagreement is not treason, and asking questions is not considered a threat. This silence will one day be broken, because history shows that repressed feelings always find words.

Therefore, mistaking Kashmir’s silence for acceptance is a grave mistake. This silence speaks, just in a different way. It requires not noise, but the courage to hear the truth.

The recent issuance of safety advisories cautioning Kashmiris against traveling to parts of North India should unsettle anyone who believes in the idea of equal citizenship. While such advisories are often framed as precautionary measures, their very necessity exposes a deeper and more troubling reality: in practice, safety in the world’s largest democracy is not experienced equally by all its citizens.

Freedom of movement is a foundational democratic right. In India, it is constitutionally guaranteed, not granted by discretion or circumstance. When a specific community is advised to avoid certain regions of its own country for fear of hostility or violence, the issue is no longer merely about security. It becomes a question of whether citizenship itself has been quietly stratified—where some move freely, and others move at their own risk.

Supporters of such advisories argue that they are issued in good faith, intended to prevent harm in times of heightened tension. That may well be true. But good intentions cannot obscure the underlying failure they represent. A democratic state should not need to warn its citizens away from fellow citizens. The need for advisories is not a sign of caution; it is evidence of a breakdown in social trust and state assurance.

For Kashmiris, these warnings carry a particular weight. They reinforce a long-standing sense of conditional belonging—where identity precedes individuality, and suspicion precedes innocence. Travel advisories, even when unofficial, send a subtle but powerful message: your safety cannot be guaranteed outside your home region. Over time, this message erodes not only confidence but dignity.

Democracy is often reduced to elections, numbers, and mandates. But its true test lies elsewhere—especially in how it treats those who are fewer in number, politically weaker, or socially vulnerable. Majority rule, without the protection of minority rights, is not democracy; it is majoritarianism. And history offers no shortage of examples where democracies hollowed themselves out by normalizing fear for some in the name of comfort for others.

The danger of such advisories is not only immediate but cumulative. When warnings become routine, exclusion becomes normalized. When exclusion becomes normalized, discrimination stops shocking the public conscience. Eventually, what began as a temporary precaution hardens into an accepted reality: some citizens must constantly calculate risk where others do not.

There is also a moral hazard in shifting responsibility from the state to the individual. Advisories implicitly tell Kashmiris to protect themselves by avoiding certain places, rather than telling society—and its institutions—to ensure their safety everywhere. This inversion of responsibility is deeply troubling. In a functioning democracy, the burden of ensuring safety lies with the state, not with citizens adjusting their lives around potential hostility.

Moreover, such advisories undermine the very idea of national unity that political rhetoric so often celebrates. Unity cannot be asserted through slogans while contradicted by lived experience. A nation does not become integrated by telling one group to stay away from another. True integration is built when diversity is rendered unremarkable—when identity no longer predicts danger.

It is also worth asking what precedent this sets. If Kashmiris can be advised against traveling today, who will be advised tomorrow? Once safety becomes conditional on identity, no group is permanently insulated from exclusion. Democracies that fail to confront this logic early often find themselves sliding toward a politics of permanent fear.

None of this is to deny that security challenges exist or that tensions can flare in moments of crisis. But democracies are defined not by the absence of tension, but by how they respond to it. Choosing advisories over accountability, avoidance over assurance, may be administratively convenient—but it is democratically corrosive.

Protecting minorities is not a favor extended by the majority; it is a constitutional and moral obligation of the state. Safety advisories for specific communities should be treated as alarms, not solutions. They should prompt urgent reflection, corrective action, and political honesty—not quiet acceptance.

If India is to remain faithful to its democratic promise, it must ensure that no citizen is advised to fear their own country. Anything less risks transforming democracy from a shared guarantee into a selective privilege—and that is a cost no democracy can afford to normalize.

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M.Y. Bhat and the Rise of Herbal Tourism in Kashmir

Himalayan Herbal Institute, Sonmarag

Kashmir, often celebrated for its breathtaking landscapes, is emerging as a hub for herbal tourism—a unique niche combining wellness, traditional medicine, and eco-tourism. With its rich biodiversity, fertile valleys, and centuries-old herbal practices, the region is perfectly suited to attract travelers seeking natural remedies, wellness experiences, and immersive learning.

Herbal tourism involves exploring medicinal and aromatic plants, learning about their traditional uses, and experiencing wellness practices that incorporate these herbs. Kashmir’s mountains and river valleys are home to hundreds of medicinal plants, including saffron, shilajit-bearing herbs, artemisia, and wild berries, many of which have been used for generations in Ayurvedic, Unani, and tribal medicine. Tourists can participate in guided herb walks, workshops on herbal remedies, wellness retreats, and community-based experiences with local healers.

A key figure championing herbal tourism in Kashmir is  Mohammad Yousuf Bhat, a renowned herbalist and environmental advocate. Over the past decade, Bhat has worked tirelessly to promote sustainable cultivation of medicinal plants, establish herbal farms, and educate both locals and tourists about the therapeutic value of native flora. His efforts have not only revived traditional knowledge but also created opportunities for local communities to benefit economically. Under his guidance, several herbal tourism initiatives now allow visitors to participate in planting, harvesting, and preparing herbal products, creating an authentic and educational experience.

The business potential of herbal tourism in Kashmir is significant. Eco-lodges, farm stays, workshops, and wellness retreats provide multiple revenue streams, while locally produced herbal products such as teas, oils, and cosmetics add value. Herbal tourism also encourages conservation and sustainable harvesting, helping to protect native species and maintain ecological balance. Yousuf Bhat’s projects, for instance, emphasize planting high-value herbs in riverbank terraces and safe cultivation zones, ensuring that tourism does not harm the environment.

Moreover, herbal tourism aligns with growing global wellness trends. Urban tourists from India and abroad are increasingly seeking experiences that combine nature, mindfulness, and health. Kashmir’s herbal tourism sector, guided by experts like Bhat, caters to this demand while also promoting community involvement and cultural preservation. Tourists gain hands-on knowledge, enjoy scenic landscapes, and support initiatives that improve local livelihoods.

In conclusion, herbal tourism in Kashmir represents a convergence of nature, wellness, and sustainable development. Pioneers like Yousuf Bhat have demonstrated how medicinal plants can drive eco-tourism, create economic opportunities, and preserve traditional knowledge. As interest grows, Kashmir is poised to become a global destination for herbal tourism, offering experiences that are educational, rejuvenating, and environmentally conscious.

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Why Some Die and Others Don’t: The Quiet Question We Never Ask

Mirwaiz-e-Kashmir

Srinagar (Ginkgo Gulzar)

In Kashmir, questions of life and death are never abstract—they are woven into the everyday fabric of existence. For decades, the valley has witnessed conflict, unrest, and uncertainty, leaving its people with an intimate, often painful, awareness of mortality. The line, “No one forces someone to die unless the person dying is ready for it,” resonates deeply here, not as a philosophical musing but as a lived reality. It is a reflection on the fragile boundary between survival and surrender, on the moments when life insists on continuing despite overwhelming odds.

Why do some lives end suddenly while others persist in the same circumstances? In Kashmir, the answer is never simple. Death comes to some with startling immediacy, while others navigate the same streets, face the same checkpoints, hear the same echoes of gunfire, and yet survive. There is no universal logic, no divine decree clearly written in the skies. Instead, survival often depends on a complex mix of timing, presence, instinct, and inner readiness. In a region where young lives are interrupted by violence or accidents, and families are left wondering why their loved ones lived or died, this question—why didn’t I die, and you?—is as pressing as it is personal.

Living in Kashmir demands more than courage; it requires an acute awareness of life’s precariousness. Ordinary routines—a walk to school, a visit to the market, even tending a small garden—are acts that carry unseen risk. Yet, the people of Kashmir continue to live, to dream, to build families, and to nurture hope in ways that outsiders may not fully understand. Each day survived is a quiet defiance, an assertion of will against circumstances that could just as easily claim a life. This does not romanticize survival—it acknowledges its weight. To live in Kashmir is to carry memory and possibility simultaneously: to remember the losses and to continue moving forward despite them.

The idea that one must be “ready” for death does not mean passivity or resignation. Rather, it is an acknowledgment of the agency and the subtle interplay of acceptance, circumstance, and fate. Those who survive do so not merely by luck, but often by a combination of presence of mind, preparation, and the unspoken refusal to yield to fear. In Kashmir, this readiness to face mortality is not something taught—it is absorbed from the environment, from the stories of neighbors and friends, and from personal encounters with danger.

Ultimately, the question—why didn’t I die, and you?—is also a meditation on the resilience of the human spirit. In Kashmir, survival is a statement: a testament to endurance, courage, and the capacity to navigate uncertainty with quiet strength. Life, here, is both fragile and stubbornly persistent. It refuses to be taken for granted. And for those who continue to live in this valley, every day is a reminder that while death is inevitable, it is not always immediate—and that surviving, against all odds, is itself a profound act of defiance.

A Question to India, Pakistan, China, Rahul Gandhi, Farooq Abdullah, and the UN

No one forces someone to die unless the person dying is ready for it. I have carried this line in my mind for years, whispered it to myself when the gunfire echoed through the valley, when the curfew stretched beyond the sun’s patience, when the world seemed to forget that life continued here. And yet, I survived. Why didn’t I die—and you?

In Kashmir, life is always on the edge of a question. The valley’s beauty—its snow-capped mountains, saffron fields, and meandering rivers—contrasts sharply with the reality of checkpoints, raids, and sudden violence. Every day, people live with the knowledge that survival is both fragile and arbitrary. Some disappear in an instant; others, like me, continue, often without understanding why fate—or perhaps some inner readiness—spares them.

But it is not just fate. There are those who shape our reality: India, Pakistan, and China. Each of these nations has played a part in the lives that end prematurely and those that continue. Borders, militarized zones, and political posturing determine who survives and who perishes. And yet, we are left with questions that echo unanswered: Why did they not protect us? Why did they allow us to become casualties of a conflict larger than ourselves?

And then there are the leaders—the ones whose names we hear in speeches, debates, and news headlines: Rahul Gandhi, Farooq Abdullah. They speak of democracy, development, and dialogue, but in the valley, their words feel hollow when lives are lost quietly, in alleys, in schools, in homes. Why did their decisions fail to prevent the tragedies? Why do political maneuverings take precedence over human life? I wonder if they ever pause to consider the question that haunts the living: Why didn’t I die—and you?

I cannot forget the international dimension. The UN, the so-called guardian of human rights and peace, observes from afar, issues reports, and passes resolutions. But resolutions cannot hug a grieving mother or bring back a brother who never returned from a protest. It is easy to talk of accountability and justice when one is far removed from the valley’s daily struggles. Yet, the question must be asked: How many more must survive only to witness suffering before action is taken?

In the quiet moments, when the valley’s mists roll over the rooftops and the sounds of life—birds, distant prayers, children’s laughter—fill the air, I ask myself another question: What does it mean to survive in a place that constantly reminds you of mortality? Survival is no victory; it is a burden, a responsibility, a living testament to the randomness and cruelty of circumstance. It is also an act of defiance, of insisting that life matters, even when politics, power, and indifference seem determined to say otherwise.

I ask these questions not only to God and the Angel of Death, but to those who have power over our lives: nations, leaders, and global institutions. I ask, not to find immediate answers, but to ensure that the question is heard, carried, and remembered. Perhaps then, survival will no longer be a silent, solitary act. Perhaps then, those who live will not have to wonder if it was luck or neglect that spared them, and those who die will be honored not as forgotten casualties, but as reminders of human responsibility.

In Kashmir, life continues in fragile beauty. And so do the questions. And so do we—the living, the witnesses, the ones who ask why.

Why Donald Trump Wins Hearts in Kashmir but Not in India

Trump seen as strong leader in Kashmir

Donald Trump, the 45th President of the United States, has always been a polarizing figure globally. While many in India view him with skepticism due to his controversial policies, unpredictable style, and outspoken rhetoric, his image in Kashmir tells a very different story. In the region, Trump is often seen as a strong, decisive leader who could potentially influence global attention on the long-standing Kashmir dispute.

Kashmiris perceive Trump’s persona as one of a “powerful outsider” who does not automatically side with India or Pakistan, creating hope that international intervention or attention might bring balance to the conflict. His reputation as a bold, no-nonsense leader resonates with those who feel overlooked in global diplomacy. Media coverage and social media narratives in Kashmir often highlight Trump’s statements on international conflict management, portraying him as someone who could bring pressure on the involved parties and shine a spotlight on the region.

On the other hand, the general perception in India is shaped by Trump’s broader political image—his controversial statements, trade decisions, and unpredictable diplomacy often overshadow any potential influence on the Kashmir issue. Indian media frequently labels him as polarizing or erratic, focusing on his style rather than his potential role in regional geopolitics.

The contrast illustrates how the same global figure can evoke completely different reactions based on regional perspectives and local priorities. While Indians tend to judge Trump by his global policies and personality, Kashmiris focus on the implications of his leadership for their own political situation.
In short, Trump’s popularity in Kashmir is rooted in hope for international attention and strong leadership, whereas in India, it is clouded by his controversial image and unpredictable style. This regional divide highlights the complexity of global political perceptions and the power of perspective.

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Ukraine, Kashmir and Pakistan: A 2025 Security Breakdown and Its Impact on India

“India in Turmoil: Pahalgam Terror, Jaffar Express Crisis and the May 7 Indo‑Pak Air Clashes

The year 2025 has seen India navigating an unprecedented convergence of international and domestic security challenges. Globally, the ongoing Ukraine conflict has disrupted trade, energy supplies, and diplomatic alignments, indirectly affecting India’s strategic and economic posture. Domestically, the security situation escalated sharply with the Pahalgam attack, which targeted Indian tourists and resulted in tragic loss of life, highlighting vulnerabilities in India’s counter-attack and civil security preparedness.

Adding to the tension was the Jaffar Express hijacking in neighboring Pakistan, a stark reminder of cross-border insurgency threats that can have direct repercussions on India’s border security and regional stability. These incidents culminated in the May 7 India–Pakistan aerial clash, a high-intensity confrontation that underscored the fragility of peace in the region. The skirmishes disrupted airspace, strained diplomatic relations, and forced India to rethink its military readiness and intelligence networks.

Together, these events represent a multi-dimensional security breakdown that has tested India’s resilience on strategic, economic, and human fronts. From global conflicts to regional insurgencies and high-stakes military confrontations, India has faced both immediate and long-term challenges. The events of 2025 serve as a sobering reminder of the importance of robust defense planning, vigilant diplomacy, and proactive security measures in a rapidly shifting geopolitical landscape.

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Pakistan’s Strategic Comeback in the Age of US–China–Russia Rivalry : Praveen Sawhney

Praveen Sawhney

Pakistan has become important to the three major powers of the world today, the US, Russia and China, and all of them want to keep it with them. Pakistan's sphere of influence in the multipolar world is growing to an unprecedented extent. China is already its key supporter, Russia also needs Pakistan to make it part of the Eurasian security architecture, and President Trump has also given Pakistan a role. Indian defense analyst, Praveen Sawhney

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Why Kashmir Is Called “Little Iran” — Tracing Centuries of Influence

Kashmir the name Iran-e-Sagheer ("Little Iran")

Kashmir’s identity today — its language, art, spirituality, Business & industries, Flora and cultural heritage — is deeply shaped by a long and rich engagement with Persian civilization. For centuries, Kashmir was more than just a Himalayan valley on the edge of South Asia: it became a thriving Persianate cultural space, often known historically as Iran‑e‑Saghir — Little Iran.

Being fluent in Persian was a marker of education, prestige, and political authority in medieval Kashmir. Scholars, poets, and clerics all contributed to a flourishing body of Persian literature that stood alongside the great traditions of West and Central Asia. This linguistic affinity made Kashmir a hub of Indo‑Persian literary activity — so much so that contemporaries and later writers likened it to a smaller version of Iran itself.

Cultural and Artistic Echoes

Persian influence in Kashmir isn’t just historical trivia — it’s visible in everyday life and traditional arts:

Architecture & Shrines: Many shrines and mosques, like Khanqah‑e‑Moula and Srinagar , reflect Persian‑inspired styles and decorative motifs.

Craftsmanship: Techniques in papier‑mâché, woodwork, and textile designs owe much to Persian artisans and aesthetics first introduced to the Valley.

Festivals & Rituals: Observances like Navroz (Persian New Year) and other seasonal customs point to shared cultural rhythms that trace back to ancient Iranian traditions.

Why “Little Iran”?

The term Iran‑e‑Saghir — literally Little Iran — wasn’t just a poetic expression. It signified Kashmir’s place in the medieval Persianate world: a region where Persian language, scholarship, spirituality, and artistic sensibilities flourished so deeply that Kashmir resembled, in miniature, the cultural world of Iran.

“Kashmir: Enslaved in Its Own Land — Understanding Modern Struggles”

“Examining the realities of modern-day Kashmir: oppression, struggles, and the fight to preserve its identity and heritage.”

This legacy shaped Kashmir’s identity for centuries — informing its literature, social life, religious thought, and collective memory. Even as Persian’s official status declined in the 19th and 20th centuries, the imprint of that era remains woven into the Valley’s cultural fabric.

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Pakistan’s Defense Industry on the World Stage After Last Year’s Arial fighit in kashmir India Confrontation

7th May Kashmir Air Clash: Pakistan and India Face-Off in the Skies

"Pakistan is engaging with 13 countries to sell its JF-17 fighter jets, drones, and other defense equipment. Following last year’s confrontation with India, the world is taking notice of Pakistan’s war-tested military technology, highlighting the growing global interest in its defense industry."

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Kashmir-Based Inistitute Export Pecan Planting Material to United States

Pecan  tree farming in Kashmir 

The Jammu and Kashmir Medicinal Plants Introduction Centre (JKMPIC) has facilitated the export of pecan planting material from Kashmir to the United States, officials said. The shipment, cleared after meeting required phytosanitary and quality standards, marks a milestone in the region’s expanding horticulture exports and reflects growing international demand for Kashmir’s climate-suited  nut plants. Authorities said the initiative is expected to support high-value crop diversification and open new markets for local growers.

If any one required,please contact to:
Jammu and Kashmir Medicinal plants Introduction Centre
POB 40 GPO Srinagar, Kashmir-JK 190001
More : https://jkmpic.blogspot.com/2026/01/nut-trees-for-profit-long-term.html

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Why High-Altitude Himalayan Shilajit Is So Expensive — And Worth It

More : https://jkmpic.blogspot.com/2026/01/why-high-altitude-himalayan-shilajit-is.html

How the World Was Taught to Recognize a “Terrorist”

China & Gaza-Terrorisim

The word “terrorist” feels ancient and self-evident today—so fixed that questioning it can sound immoral. Yet this label is not neutral, timeless, or universally applied. It was taught, carefully constructed through power, repetition, and selective storytelling. The world did not simply discover terrorists; it was trained to recognize them in certain faces, places, and struggles—while ignoring others.

1. From Political Rebel to Absolute Enemy

Historically, violence by non-state actors was described in political terms: rebels, insurgents, revolutionaries, freedom fighters. During colonial times, European empires labeled resistance movements as criminals or savages, not terrorists.

The modern idea of the “terrorist” hardened during the Cold War and crystallized after 9/11, when the term stopped describing methods and began describing identities. Violence by some actors became “terror,” while identical violence by states was reframed as “security,” “defense,” or “counter-insurgency.”

Lesson taught:

Violence is terrorism only when the wrong people do it.

2. Media as the Classroom

Global media became the primary teacher. Through headlines, images, and repetition, audiences

learned a visual and cultural shorthand:

A bearded Muslim man with a gun → terrorist

A drone strike killing civilians → collateral damage

A child throwing stones → radicalized youth

A uniformed army flattening a neighborhood → security operation

Words did the heavy lifting. “Militant” replaced “resistance fighter.” “Clash” replaced “massacre.” “Retaliation” justified first strikes. Over time, language erased political context and moral ambiguity.

Lesson taught:

Who you are matters more than what you do.

3. Law Without Universality

International law never produced a universally accepted definition of terrorism—because powerful states resisted one. Why?

Because a clear definition could implicate:

Occupations

Collective punishment

Indiscriminate bombing

State-sponsored violence

Instead, terrorism became a flexible accusation, applied downward, never upward. Liberation movements in فلسطين (Palestine), Kashmir, Algeria (once), and South Africa (once) were branded terrorist—until history embarrassed their accusers.

Lesson taught:

The label is political, not legal.

4. 9/11 and the Global Curriculum

After September 11, 2001, the world entered an era where questioning the label itself was treated as sympathy for terror. Governments passed sweeping laws, suspended civil liberties, and normalized surveillance—often against specific communities.

Entire populations were forced to constantly prove innocence:

Muslims had to condemn every attack

The Kashmiri Muslim nation performed the last rites of thousands of Hindu elders, who were abandoned by their own people.

Palestinians had to mourn “correctly”

Meanwhile, state violence expanded—rebranded as a War on Terror, with no end date and no accountability.

Lesson taught:

Fear is governance.

5. The Selective Moral Outrage

The final lesson was inconsistency.

One man’s attack is “terrorism”

Another’s massacre is “complex”

Some victims get names and stories

Others are numbers, if mentioned at all

This selective outrage trained global audiences not just to recognize a “terrorist,” but to recognize which lives matter enough to grieve.

Conclusion: Unlearning the Lesson

To question how the world was taught to recognize a “terrorist” is not to justify violence—it is to demand moral consistency.

If terrorism is violence against civilians to achieve political goals, then it must apply:

To states as well as non-states

To drones as well as bombs

To sieges as well as suicide attacks

Until then, the term remains less a moral category and more a weapon of narrative control.

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