In a world hyperconnected by screens, where comparison travels faster than joy, admiration easily curdles into resentment. A single image can invite thousands of silent witnesses, each carrying their own longing, grief, or unmet desire. What was once celebration now feels like provocation. And so people learn to protect their joy by hiding it.

We no longer announce good news immediately. We wait. We no longer post everything we own or achieve. We blur backgrounds, avoid tags, and downplay milestones. Wealth dresses simply. Happiness becomes private. Even gratitude is whispered, as though loud thanksgiving might tempt loss.

The evil eye, whether believed as superstition or understood metaphorically, has come to represent the vulnerability of joy in the presence of unchecked envy. It is the recognition that not all eyes wish us well, and not all attention is benign. In acknowledging this, people have grown more guarded, more intentional about what they reveal and what they hide.

Yet there is some ugliness in this restraint.  With concealment, possessions lose their performative role and success sticks to the person who was supposed to perforate a part of it to the community.

In today’s world, many people have become so fearful of the *evil eye* that they shape their entire behavior around avoiding it. Consider praising someone’s capacious House. He/she would immediately say ‘Oh please. It’s just four walls, a roof, and crushing maintenance stress. Honestly, I miss my old leaking ceiling.” Similarly if someone spends a good vacation he would call it a very long, very exhausting and a very expensive work trip to the Maldives. Call a baby, cute and his mother would immediately call him a difficult child. The girl child (or koeri bache in kashmiri) is put on display on whatsapp and facebook and the sons don’t get introduced until they begin their school. Similarly a newly married young and romantic couple would call marriage the biggest fassad that has (not) happened to them. They say,”Relax, it’s not happiness. It’s just two people arguing about food every day.”

Generally speaking, people pretend to be miserable, unsuccessful and unwell and hide their blessings, or downplay the good in their lives—not out of humility, but out of fear. They believe that if others see them as successful, shining, blooming, growing, prospering or progressing, harm will surely follow. While Islam does teach that the evil eye is real and can affect a person, it also teaches something far more powerful: nothing can harm or benefit us except by the permission of Allah. The Prophet taught us precautions, not paranoia.  Evil eye may be real but not necessarily with the interpretation we assume.  We seem to extend the realm of evil eye far beyond its field of gravity.

Prophet Yusuf was the most handsome man yet he never developed a skin disease on that account. So was Prophet Moses quite tall and strong, yet he never fell ill for that reason. Prophet Ibrahim had a vast livestock, silver, and gold and so was Solomon, famed for immense wealth, wisdom and a unique kingdom.

Allah is the One who distributes provisions, health, trials, and ease. Each person’s share in blessings of life—whether in health, wealth, success, beauty, longevity, progeny and also in hardship of all sorts is part of a divine plan crafted with perfect justice and wisdom. Our blessings are not fragile ornaments that collapse under someone’s gaze nor do we remain in the state of misery forever. Islam encourages gratitude and humility rather than concealment through falsehood.

I wonder why do the people fearing evil eye not fear how they will be penalized on account of skipping the Salah, undoing the fast, ceasing the charity, not observing the modesty in behavior, not fulfilling satisfactorily the obligations at work place and back home and N number of other responsibilities whether moral, social, religious, domestic, professional or personal. Why is evil eye the only evil.

If an affliction is destined to reach a person, it will do so regardless of his precautions and calculations. Conversely, if something good or great is intended for a person, no amount of envy or evil intent can prevent it happen. What misses us is what was not due or deserved yet what has to reach us will reach us any way. Divine schemes of distribution do not come through human strategies nor through Hit and trial mode but right on the target at the specific space-time coordinates.

There is a well-known Urdu couplet

“Muddai lakh bura chahe tuo kya hota hai, wahi hota hai jo manzoor-e-khuda hota hai”

Meaning, if a thousand adversaries wish ill, only that will happen which is ordained by God.

The eye is a passive receptor of light. If there were any evil to be swapped among eyes, it would be carried by the photons received by the person trying to create a curse by glaring. Imagine what would happen if you tried to cast your evil eye upon the sun: guess who ends up getting burned? (LOL)

Dr. Qudsia Gani, Assistant Professor, Dept. of Physics, Govt. Degree College, Pattan

The post In the evil of eye! appeared first on Greater Kashmir.

On the other hand, those who keep living with unrealistic expectations in life sometimes go too far to point out faults in the divine decree. The fact is that blessings never go to the wrong address nor do the tests and trials go to weak and unworthy. What has missed us was never meant for us. However the entire scheme of God is rational and not random otherwise HE ceases to be just.

Our estimates are either above the mark driven by pride or below the mark, drooped by humility. The even and exact or the fair and clear estimates are only with the divine. The root word for fate (Qadr) derives from (miqdar) or measurement. From scriptures we come to know that God has created everything according to a specific measure and HIS scales of justice are fairly even.

In that context one is greatly moved by the riveting reply of Imam Ali to a question posed to him about Qadr (whether humans are compelled or free). Imam Ali told the man to raise one of his legs and he did. Then the Imam said to raise other. The man replied that he could not do so without falling. This is exactly why mankind cannot be given all choices or they will make a mess of themselves. Mankind is not capable of creating a design or withstanding its own plans and promises. We are therefore held accountable only for our own actions and not the natural design or the so called decree. We exist inside God’s framework defined by certain parameters, probabilities and possibilities. We did not choose our gender, our stature, our generation, our space-time location, fabric of society and countless other things around us and more importantly our mental makeup and thinking software. Yet within this fabric, there are a hell lot of opportunities and a world of possibilities we can choose to explore. Failure in capitalizing such goals is personal and not predestined in the strict sense of the term. So a better understanding would be that life is neither complete predestination (jabr) nor complete free will (tafwīḍ) but a matter between two matters (amr bayn al-amrayn) as stated by Imam Ali.

The whole confusion about the aforesaid concept in today’s social media driven society has been borne by a terribly wrong yet popular interpretation of fate and divine plan by the so-called motivational speakers who don’t have much authenticity at their command. Some of their interpretations render humans completely helpless and absolutely dependent on divine intervention for all practical purposes in life. Some others are giving endless hopes to the listeners and promising them happy endings. A widely misinterpreted narrative is that everything happens for good. But most of the self styled gurus fail to convey that the good is not good about circumstances but good about personal strengths. The circumstances may or may not improve but a person living through those circumstances is getting far more better and eligible for divine favours in the hereafter.

Although individual perspectives are welcome, the generalizations should only follow from well established doctrines. For instance, it would work wonders if people are reminded of the verse 39 of Chapter 53 of Quran which makes it vividly clear that There is nothing for man except what he strives for. Similarly in verse 30 of Surah Shura it is stated that “Whatever misfortune befalls you is because of what your own hands have committed”. Considering everything as a part of divine plan is therefore the worst illusion one can live with. At many other places it has been reiterated that those who have a vision are not the same as those who are blind. Similarly, those who strive towards greater good are a distinguished class of people from those whose lives are highly individualized.

Thus Qadr is not a cage nor does it enable us to take a limitless leap, yet it incorporates for humans, blessings as big as prophet-hood or vice-gerency and as cherished as heaven. A famous supplication made by prophet Solomen and recorded in Quran is about granting him a kingdom that will not belong to anyone else ever after. And God indeed, bestowed him with it. He had a unique kingdom including control over the winds, jinn, and animals. This throws a hint in how far we can intend to seek and then actually get also.

In one of the poems like (Khudi aur Qudrat), Iqbal acknowledges that all vitality of the soul exists because of God’s generosity. However the silver line should not be missed as even after executing best of HIS mercy and generosity in this world and hereafter, the hell will be jam-packed and heaven quite sparsely populated. Most of us will not deserve what we would be desiring for. The weighing balance (Al-meezan) with zero instrumental error will weigh every individual’s good and bad deeds with perfect justice. How aptly does Sheikhul Alam say:

Tohi chhev samjan ess chhe khasae

Tatte nov moaqle saase manz akh

which means not even one will be rescued out of a 1000 people on the day of judgement. Let us sink in and self introspect.

Dr. Qudsia Gani, Assistant Professor, Dept. of Physics, Govt. Degree College, Pattan

The post The Essence of Fate appeared first on Greater Kashmir.

In the modern workforce, women step into offices, hospitals, classrooms, laboratories, and boardrooms carrying a second, often invisible, workplace with them: the home. There is a profound emotional tether that connects working mothers to their children—a connection strengthened by biology, culture, expectation, and love. This dual concern shapes the daily experience of millions of young women in their prime youth and deserves careful understanding rather than simplification.

For decades, societies have encouraged women to pursue higher education, build careers, and claim their place in the professional arena. Yet the traditional expectations of motherhood have not diminished proportionately. While a man’s identity is still frequently framed around professional productivity, a woman—especially a mother—is often culturally defined by her care giving role. This duality does not simply disappear when she sits down at her desk or enters a meeting. Instead, it becomes a layered mental landscape in which professional responsibilities coexist with emotional vigilance such as: Did the baby sleep well? Is the toddler recovering from yesterday’s fever? How is my daughter adjusting to her new school? These questions follow many mothers like a quiet echo throughout the workday. Psychologically, this is not weakness; it is wiring.

The professional environment, however, has not fully adapted to this reality. Workplaces that operate on traditional, linear expectations—long hours, total focus, constant availability—often ignore the fact that many women are operating in multilayered roles. When structures fail to accommodate flexibility, reliable childcare, or family-responsive policies, women may appear “preoccupied,” not because they lack commitment, but because they are forced to bridge two worlds without institutional support.

Perhaps for these reasons, many women simply refuse to view career achievement as a marker of a meaningful life. Still, not all women feel this way. Some women choose to become mothers; yet feel most fulfilled by their professional accomplishments, personal achievements and contributions towards the collective good of the society. Some mothers are energized by work, finding in it a sanctuary of individuality. The spectrum is wide, and acknowledging this diversity is essential. Therefore, it would be a misconception to assume that all women experience work–family conflict in the same way or that devotion to children leads to diminished professional value.

In an era where women increasingly participate in the workforce, reliable child-care services at work place becomes a foundational social need and not a mere provision. In that context, day-care centers could provide a safe, nurturing, and developmentally appropriate environment for the children while their mothers engage in employment, education, or skill-building activities.

Professional caregivers introduce children to cognitive, social, emotional, and language development activities that strengthen their foundations before formal schooling. Research shows that children who attend quality day-care programs often demonstrate better communication skills, social confidence, and problem-solving abilities. This early exposure helps reduce educational inequalities, especially for children from low-income or single-parent households, thereby benefiting society as a whole.

No workplace policy for women is complete without a corresponding policy for men. The inclusion of some provisions can have transformative potential as meaningful as paternity leave, for instance. While maternity leave has long been institutionalised—paternity leave has historically been treated as optional, symbolic, or even unnecessary. This assumption rests on the idea that women are natural caregivers and men are peripheral helpers, and that a child’s early life depends predominantly on the mother. Contrary to cultural stereotypes of fatherly distance, the Sunnah of the Prophet (PBUH) is about loving, being present, and emotionally expressive with children. He would carry his grandchildren on his back during prayer. He would also shorten the prayer when he heard a child crying to ease the mother. Now very lately we have come to realise that childcare is foundational work—not women’s work. Researches show that children who get engaged with fathers early on in life often exhibit stronger social skills, better emotional regulation, and higher confidence. When both parents are present, the child receives a more stable and nurturing environment.

In homes where both parents are professionals or both are working, childbirth does not pause the demands of employment. Working mothers, especially those in high-pressure professions, often face an overwhelming “second shift” when they return home. Paternity leave provides structural support, enabling fathers to step fully into care giving roles rather than functioning as occasional assistants. Without a partner who can take time off and share the early-childcare responsibilities, women are far more likely to: reduce their work hours, turn down promotions, take extended career breaks, experience burnout or feel like paying “motherhood penalties” in a nut shell.

Therefore granting and not merely assigning paternity leave is a crucial step toward balancing responsibilities at home, empowering working mothers, and redefining fatherhood in a way that strengthens families and workplaces alike. The aim should be about fulfilling one’s potential and not wasting God-given abilities of any human being (man or woman). In that context, the prophet (PBUH) made a very explicit statement that “There is no greater injustice to a person (man or woman) than that he/she possessed an ability or talent, yet it was wasted.” Iqbal has elaborated this idea in the following lines

“Afrād ke hāthon mein hai aqwām kī taqdīr,

har fard hai millat ke muqaddar ka sitāra”

This is to present a profound and empowering vision of society in which every individual regardless of status or gender, holds the transformative potential.

 Dr. Qudsia Gani, Assistant Professor and Head Dept. of Physics, Govt. Degree College, Pattan Baramulla J&K.

The post Balancing work and family appeared first on Greater Kashmir.

In contemporary discourse, a popular narrative has emerged where wealthy individuals are seen as having unfair advantages in every facet of life—be it education, employment, or social status. They are accused of “buying their way” into elite universities, landing in high-paying jobs through connections, and enjoying a level playing field that is tilted in their favor. While it is undeniable that wealth can provide access and opportunity, the stereotype that all rich people have life handed to them is not only exaggerated but also unfair. At the same time, there is an emerging counter-trend in which being underprivileged is increasingly seen as a credential in itself—used to gain sympathy, opportunity, or even unearned praise. These generalizations harm both the genuinely affluent who work hard and the truly disadvantaged whose stories get diluted by the exploitation of victimhood.

The perception that wealth automatically translates to success overlooks a key factor and that is individual merit. Not every affluent person is coasting on their parents’ wealth. Many are entrepreneurs, professionals, creative, and leaders who have worked long hours, taken risks, and made sacrifices to achieve their success. Those born into wealth often face immense pressure to prove themselves, uphold legacies, and navigate public scrutiny. Being wealthy doesn’t shield one from personal failures, mental health struggles, or the demand for competence in competitive environments.  I remember one of my friends during university days would often tell me how I go unnoticed for being the daughter of a commoner and how she would get unnerved by the excess expectations from her for being the daughter of a high ranking official.  Therefore, during examinations, though she would have nice preparations but no peace and this would quite often rot her result. This was so undue, so unwanted and so untoward for her or any one like her.

Moreover, elite universities and top-tier companies have become increasingly conscious of social optics. As a result, many affluent candidates find themselves under heightened scrutiny. They are assumed to have had every possible advantage, and any achievement is sometimes met with skepticism or discredited altogether. This creates a paradox where wealth is both envied and vilified, often stripping individuals of the right to be recognized for their personal merits.

On the other hand, financial struggle, while a genuine hardship for millions, is increasingly being used by some as a form of leverage. About college admissions and job interviews, social media platforms are filled with stories of adversity and underprivileged. And while many of these stories are authentic and deserve attention, the system has also opened the door for strategic exploitation. When “coming from nothing” is turned into a golden ticket, it raises concerns about whether we are truly rewarding merit or simply replacing one form of favoritism with another.

Scholarships, diversity initiatives, and inclusion policies though noble in intention, sometimes inadvertently reward struggle more than skill. A student from a wealthy background who has top grades, exceptional extracurriculars, and clear ambition may lose out to someone who checks more of the “disadvantage” boxes but is otherwise less qualified. In such a climate, the system that was designed to level the playing field can sometimes create new forms of imbalance.

What is missing from the current conversation is nuance. Wealth does provide a buffer against many hardships, but it does not guarantee success or happiness. Similarly if poverty is a slight barrier, but it doesn’t always equate to virtue or potential. Not all poor are pure, not all rich, ditch.  We can always find a God-fearing goldsmith as well as a corrupt cobbler. In that context a popular Kashmiri proverb is, “Khodai chhu banan shehran,”  meaning that God bestows the well-deserved. Therefore both sides of the spectrum have individuals who are hardworking, lazy, resilient, entitled, bold or brilliant.

Society needs to stop painting people with broad strokes. Success should be measured by a mix of character, effort, and achievement—not by background alone. We should value stories of resilience from the underprivileged, but not at the cost of vilifying those who happen to come from wealth. Similarly, we must recognize that while being poor is not a choice, neither is being born into affluence.

In our quest for a more just and inclusive world, it is important not to replace one set of prejudices with another. Wealth should not be a scarlet letter, just as poverty should not be a golden badge. Real equality means evaluating people based on their actions, values, and potential—regardless of where they start in life. To do otherwise is to trade fairness for performative justice, and in doing so, we lose sight of what progress truly means.

There can be no universalisation of vilification of wealth or a romanticization of poverty. Instead, let us recognize where admiration is due, while simultaneously working to lift those who have been left behind. In this dual approach, we reject both uncritical glorification and passive neglect

We do not idolize rich for their wealth, but for their achievements—be they innovation, leadership, or resilience. In many cases, the affluent have shaped economies, driven progress, and created opportunities for others. Examples of great philanthropists in India include Shiv Nadar, Azim Premji, Ratan Tata, Kumar Mangalam Birla, and Nandan Nilekani among others, who have made substantial donations, primarily focused on education, healthcare and other social causes. Entrepreneurs who build companies, inventors who change how we live, and philanthropists who give generously, all contribute to societal advancement in more than one way. There are also illustrious examples from the fields of knowledge and spirituality such as Imam Bukhari.  He was born into a wealthy family and inherited a substantial amount of money from his father. However, he chose to live a very simple and ascetic life, living on a very simple diet and giving most of his wealth to the poor and using the rest for his knowledge-seeking activities, such as traveling across many countries to find and record Hadiths. His contribution in that sense is truly immense.  Some other notable examples include Rufayda al-Aslamiya who established the first field hospital, and Imam Abu Hanifa who supported struggling students. Among the earliest luminaries was Khadija Khwalid, an accomplished merchant who spent a substantial amount of her wealth to support the call of prophet Muhammad [S.A.W] for social reform.

When we revere such individuals, we honor not only their material success but also their contributions to human potential, progress and prospects.

For those in positions of privilege, the true measure of their riches should not be what they possess, but what they empower others to become. The best of the affluent do not merely accumulate; they invest in society’s progress, becoming active agents in the growth of others. So do, the poor have to be co-creators in their own transformation while being given the means and respect to do so. It demands humility from those who have, and dignity for those who have not.

Therefore, sympathising with the poor is not about pity or charity—it is again about investment. Education, access to healthcare, fair wages, and equitable opportunities are the tools of refinement that society must offer. The financially underprivileged are at no loss if they discover their inherent potential and nurture it. Poverty is too often viewed as a personal failing rather than a systemic condition. That is why even twins can have different life trajectories.

Yet in the same breath, one does agree that within impoverished communities lie untapped talents, suppressed dreams, and unrealized potential.  Let the rich man be rich and the poor man be poor. But the gray matter is more or less uniformly distributed. If it goes unused, a lot is going to waste in the life of any rich and any poor.

Dr. Qudsia Gani , Assistant Professor  and Head Dept. of Physics, Govt. Degree College, Pattan

The post Does plutocracy alone propel meritocracy? appeared first on Greater Kashmir.

However, beyond their physical significance, rivers have long held deep philosophical meaning in human thought. In many ancient cultures, rivers are sacred symbols of birth, transformation, and eternity. The Taoist concept of “wu wei,” or effortless action, is often likened to the flowing of water—gentle yet powerful and adaptable yet persistent.

The Greek philosopher Heraclitus famously proclaimed, “No man ever steps in the same river twice,” highlighting the ever-changing or dynamic nature of life. Rivers, in this context, embody impermanence and continuity simultaneously. Celebrating World Rivers Day is thus not just about ecological concern but also about embracing the deeper wisdom of nature. It invites us to flow with the rhythms of life, to adapt, to be resilient, and to understand our place in the larger cycle of existence.

Ever wondered, why God chose to fill 71% of earth’s surface with water? Perhaps, water is not just a substance; it is a spirit. It bends without breaking. It moves with grace yet shapes mountains. It cleanses without judgment, quenches without condition, and connects every corner of the world without claiming any of it for itself. Is this not the very nature of grace?

It is no wonder that the popular Kashmiri sufi saint Sheikh ul Aalam appropriately chose the element of water in keeping the heart pure and alive, as inferred from the following couplet

Dil chhui gard, hukhe ma thavun

Zikri hund paani, dis lasiv taave

The heart is dust-covered; don’t fan it with mere air.

Pour the water of God’s remembrance — only then will it shine.

Life itself began in water, cradled in the womb of creation. Even now, every living being carries the echo of that origin, for we are mostly water—walking seas with beating hearts. God laid out the design of water bodies such as to teach us that we are not separate from the world, but part of its eternal tide.

Where land is rigid, water is yielding. Where land divides, water unites. Nations are split by borders on land, but oceans know no boundaries. They are just endlessly merging, ebbing, and flowing. While land would build walls, water is always compelling us to build bridges.

Water listens. It holds memory. It reflects the sky but hides the depth of mystery. It invites us to dive, to surrender, to trust what cannot be seen but can always be felt. In water, God gave us more than sustenance—He gave us a mirror of the soul.

Rivers have historically served as cradles of civilization. The Indus, Tigris-Euphrates, Nile, and Yangtze gave rise to some of the world’s most ancient societies. These waters enabled agriculture, facilitated trade, and influenced settlement patterns. Even today, rivers remain essential to the livelihoods of billions—especially in developing regions of the world..

Culturally, rivers are deeply woven into folklore, music, literature, and spiritual practice. For instance, the Ganges is considered a living goddess in Hindu tradition. The Danube has inspired classical music and poetry across Europe. Indigenous communities around the world see rivers as ancestors or spiritual entities, not resources to be exploited but relations to be respected.

World Rivers Day is a celebration of this cultural richness. It fosters a sense of unity by acknowledging how rivers connect diverse peoples and traditions, reminding us that despite our differences, we all share the need for clean, flowing water.

World Rivers Day is also a platform for education and action. Schools, environmental organizations, and local governments often organize river cleanups, awareness campaigns, art contests, and workshops. These events engage people of all ages and from all arenas in learning about water conservation and river stewardship.

Moreover, it is a moment to hold industries and policymakers accountable. Environmental justice movements frequently use this day to spotlight communities disproportionately affected by river pollution—often low-income, indigenous, or marginalized populations. In doing so, World Rivers Day becomes not just an environmental celebration but a social justice initiative.

One of the most powerful aspects of World Rivers Day is its universality. Whether it is the Mekong in Southeast Asia, the Amazon in South America, or the Thames in the UK, every community can participate. Yet its most effective impact lies in local engagement—cleaning up a polluted stretch of river, advocating for riparian restoration, or simply reconnecting with a nearby waterway.

Mark Angelo, the Canadian river conservationist who founded World Rivers Day, emphasized this local-global dynamic. His vision was to create a movement where individuals and communities take personal responsibility for the health of rivers, thereby contributing to global change.

World Rivers Day is more than a date on the calendar—it is a collective meditation on the past, present, and future of our planet’s waterways. Environmentally, it raises awareness and drives action. Philosophically, it deepens our connection to the natural world. Socially, it unites diverse communities around a shared resource.

As we face increasing environmental crises such as climate change, water scarcity, and habitat loss—rivers become both the frontline and the lifeline. On World Rivers Day, we are reminded that to protect rivers is to protect life itself. Let us not only celebrate the flow of water, but also the flow of wisdom, responsibility, and hope. In honoring rivers, we honor our shared humanity and the fragile planet we call home Earth.

Dr. Qudsia Gani, Assistant Professor and Head, Dept. of Physics, Govt. Degree College, Pattan

The post Flowing Lifelines appeared first on Greater Kashmir.

The twin cloudbursts near Chisoti in Kishtwar district on August 14 triggered catastrophic flash floods, claiming over 65 lives. Experts attribute these intensified rain events to climate change because warmer air holds more moisture, fueling severe, rapid downpours in mountainous regions. But that is not all. Urban expansion into floodplains, encroachment on wetlands (like Dal, Wular lakes), siltation, and pollution, undermines the land’s natural ability to absorb rainfall and regulate flooding. Deforestation in areas like Kupwara, Ramban, and Anantnag is causing soil instability and frequent landslides.

Reduced winter snowfall and glacial retreat with (less than 30% glacier mass in places like Kolahoi and Thajiwas) are altering hydrology and increasing runoff volume. Disaster preparedness remains fragmented. Despite IMD warnings, flood forecasting and early action systems are inadequate in J&K. There is limited radar coverage, no flood forecasting stations, and the State Disaster Response Force (SDRF) lacks basic gear like boats and jackets at the time of disasters. Kashmir’s flood frequency roughly once in every six years is among the highest in the region. Yet, underinvestment in flood-control infrastructure remains evident. Though an amount of over ₹2,000 crore was sanctioned in post-2014 flood packages, phase-II of implementation is far from execution.

India’s recent floods are a tragic clash between a changing climate and outdated planning. Cloudbursts, glacial melt, and heavy monsoons are unavoidable; how society responds is not. The repeated disasters are avoidable and must be met with systemic change.

A shift from reactive relief approach to proactive risk reduction approach is imperative if we are to spare future generations from repeated devastation. The complexity and urgency of contemporary sustainability issues often demand specialized knowledge that goes beyond administrative skills. Sustainable development demands informed decisions rooted in scientific understanding, technological innovation, and long-term vision. Yet, in India, policy-making continues to be dominated by generalists who have limited involvement with domain experts such as technocrats, scientists, and researchers.

To ensure robust, effective, and future-oriented policy-making, it is imperative to make these experts active participants in governance. For example, formulating climate policies requires a deep understanding of environmental science, renewable energy technologies, biodiversity, ecological economics and lately AI. Similarly, tackling issues like air pollution, water scarcity, or agricultural distress involves scientific analysis and innovative solutions that cannot be adequately addressed by administrators alone.

The over-reliance on generalist administrators often leads to short-term, populist policies that lack scientific backing. On the other hand, technocrats and researchers bring in data-driven insights and analytical skills that are crucial for crafting policies that are not just politically feasible but also scientifically sound.

Countries like Germany, South Korea, and Singapore have set strong examples by embedding experts in policy-making. Germany’s Energiewende (energy transition) was crafted with significant input from environmental scientists and engineers. Germans prefer to call their ruler as chancellor rather than governor or minister.

In South Korea, the integration of technocrats in digital infrastructure development helped the country become a global tech leader. So does UK maintain a robust infrastructure for scientific input into governance. Central to this is the Government Office for Science, led by the Government Chief Scientific Adviser (GCSA). This body advises the Prime Minister and Cabinet across all departments to ensure science-informed decision-making. In emergencies, the UK convenes a Scientific Advisory Group for Emergencies (SAGE), whose members include leading scientists who provide real-time counsel during crises—such as pandemics, eruptions, or floods.

The Netherlands established the Scientific Council for Government Policy (WRR) in 1972 as an independent think tank composed of social scientists, economists, and legal scholars. Its mission: to offer a multidisciplinary perspective on future societal challenges and advise long-term policymaking. The WRR’s evidence-based work has been instrumental in guiding national development strategies.

The U.S. has the President’s Council of Advisors on Science and Technology (PCAST), comprising scientists, technologists, and industry leaders to advise on scientific and innovation policy.

Japan uses its Council for Science, Technology and Innovation (CSTI) in a similar capacity.

All these countries have embedded Chief Scientific Advisers (CSAs) within their government systems to foster evidence-based policymaking .

Australia has made strides in bridging science and policy through programs like the 2012 Blueprint for Reform, which encouraged deeper collaboration between universities and government bodies to inform sustainable and strategic policies. Sri Lanka offers a notable case where scientific institutions influenced judicial outcomes. Reports by the National Academy of Sciences and the National Science Foundation on the Eppawala phosphate project played a pivotal role in judicial annulment of a mining agreement.

By institutionalizing expert voices—whether through formal structures or innovative collaboration—these nations demonstrate how sustainable development policy gains depth, credibility, and effectiveness. These examples show how expert-led governance can lead to long-term, sustainable outcomes.

In a rapidly evolving, technologically-driven, and complex policy environment, serious questions are being raised about whether the current national level examination pattern truly selects for the kind of talent and mindset India needs today. The UPSC exam for instance remains an endurance test with a heavy emphasis on rote memorization, generalist understanding, and essay-style responses that favor verbose articulation over analytical clarity. The choice of optional subjects further skews the process, allowing candidates from non-scientific backgrounds to bypass any serious engagement with STEM-related content.

This has led many to argue that it remains a “rot” of colonial thinking ( a British system’s residue): emphasizing authority over accountability, generalism over specialization, and tradition over innovation. These features may have served empire-building but they do little for solving modern India’s challenges in areas like climate change, cybersecurity, sustainability, and public welfare.

Scientific aptitude defined by a capacity for logical reasoning, data interpretation, analytical problem-solving, and evidence-based thinking is foundational to effective governance in the 21st century. Whether it is formulating climate policy, handling pandemics, digitizing public services, or regulating AI, administrators must make decisions grounded in science, not instinct or ideology.

The generalist-versus-specialist debate has long plagued Indian administration. While the flexibility of generalist officers is useful in some areas, it has become increasingly clear that many complex policy issues cannot be effectively managed without domain expertise. Yet, our pattern continues to prize generalists who can master the archaic exam pattern and write long essays on a wide range of topics, rather than specialists who can solve real-world problems with technical insight.

This discourages scientists, engineers, and domain experts from entering public service, as the system promotes conformity over creativity.

Moreover good management and maintenance come with a good will and not necessarily with educational qualification. In that context, Bakshi Ghulam Mohammad’s administration in the period of (1953–1963) in Jammu and Kashmir is often praised by many commoners, especially older generations, due to a combination of socio-economic improvements and welfare measures. Bakshi’s government heavily focused on building infrastructure such as roads, bridges, flood channels, hospitals, and schools across the region. Urban centers like Srinagar and Jammu saw modernization and expansion. His efforts helped connect remote regions, improving trade and mobility. He is an illustrious example to show practical ways of doing good to those who qualify many good exams, read fiction and write poetry and are clueless at the time of crisis.

The popular phrase “History is a series of victories of the scientific man over the romantic man” suggests that humanity’s progress is primarily driven by rational, empirical, and strategic approaches rather than by subjective, and idealistic viewpoints. We always need more pilots than poets, more engineers than executives, more riders than writers, more scientists than statesmen and more skills than sophistications.

Therefore the immediate and essential reform required in India’s Governance Framework is to encourage more lateral entry of technocrats into senior administrative positions, particularly in science, technology, environment, and disaster management.

Meanwhile amidst flood like situations, we the residents of old pockets of Srinagar continue living in bits and dying in doses.

Dr. Qudsia Gani, Assistant Professor and Head, Dept. of Physics, Govt. Degree College, Pattan

The post The Flood Lessons appeared first on Greater Kashmir.

Therefore, Pluto is now essentially classified as a dwarf planet since it is not big enough to exert its orbital dominance. In essence, “Pluto demoted day” is a reminder of the evolving nature of scientific understanding and the ongoing process of categorizing celestial objects in our solar system. However, this seemingly sterile scientific decision offers fertile ground for philosophical reflection, not only about how we categorize the cosmos, but also how we understand our own selves.

At the heart of Pluto’s demotion lies a stark epistemological truth: our categories are not the world itself, but our attempt to make sense of it. For nearly 80 years, Pluto had reigned as the ninth planet in our solar system, orbiting quietly on the periphery of human imagination. Its planetary status was not earned by any inherent trait, but by fitting into a provisional mold, a heuristic.

But science, like philosophy, is dynamic. When the Kuiper Belt yielded other icy bodies—some even larger than Pluto—it became clear that the category “planet” was inadequate. Pluto had not changed; our perspective had. Its demotion reminds us that truth is often provisional, shaped by context, community, and evolving frameworks.

There is something almost human about Pluto’s fall from grace. I don’t know how Pluto would process this pain if it were given senses but from a human’s perspective, exile or migration is a wound that never fully heals. It is a slow, aching dislocation of the soul. When the boundaries are closed from the region that once held our stories, the memories grow both sharper and more unreachable with time. In exile, every belonging becomes a burden, every goodbye a scar, and every arrival a reminder that nothing — not even hope — comes without loss. It also evokes the existential question: What are we without our titles? The child who learns that Pluto is no longer a planet feels the same bewilderment as an adult stripped of a career, a role, a portfolio or a status they once held dear.

However one wants to ask if the external labels shift, does the essence really change? A name, a title, a category may alter how the world sees someone or something, but beneath the surface, the core often remains untouched. An urban engineer or entrepreneur always holds the belongingness to the native village. The shoots don’t alter the roots, never do they. Labels are fickle, often wielded by power or fear, yet identity runs deeper than that. Pluto’s reclassification prompts us to reflect on the arbitrary weight we place on designations. In being labeled a “dwarf planet,” Pluto did not vanish. Its orbit remains and its icy surface continues to reflect distant sunlight. Yet our emotional connection shifted. Why? This is because we the humans at our core, crave for order and permanence, in an otherwise chaotic universe. Pluto’s demotion was a symbolic reminder of how fragile these constructs are.

From a cosmic viewpoint, the idea that a small rock 3.7 billion miles from Earth could stir such debate is laughable. But therein lies a beautiful paradox: the more we understand the universe, the more it becomes a mirror. Pluto, in its quiet exile, reflects our deep yearning for meaning. It stands as a monument to our scientific humility—that the universe is always more complex than our definitions can contain.

Pluto Demoted Day is not just about a planet losing its title. It is also about intellectual honesty, of our willingness to adapt in the face of new truths. It is a philosophical milestone reminding us that progress is often painful, but necessary.

Pluto still orbits the sun. It exists with or without our consensus. Perhaps that is the final lesson. Like Pluto, we too must continue on our path, regardless of how the world names or understands us. Titles fade, roles change, but existence persists. And in that persistence, we find not just endurance, but a quiet form of dignity.

Dr. Qudsia Gani, Assistant Professor and Head, Dept. of Physics, Govt. Degree College, Pattan Baramulla J&K.

The post Did the Planet Fall appeared first on Greater Kashmir.

The Orch‑OR (Orchestrated Objective Reduction) model developed by Roger Penrose & Stuart Hameroff posits that quantum computations in neuronal microtubules create consciousness. If true, it suggests consciousness could, in principle, exist independently of the brain—a framework sometimes presented as scientific grounding for the soul. So does a recent paper from Shanghai University support the concept of neural synchronization, hinting at a role for quantum phenomena in consciousness, though the hypothesis is preliminary and controversial? This brings the concept of a separate, immortal soul within the purview of scientific investigation.

The concept of the soul also known as Nafs or Ruh in Arabic is central to understanding human existence, both in this world and the hereafter. An interesting narration of Hadith, commonly paraphrased as “Souls are like conscripted soldiers; those that recognized one another will be friendly with one another, and those that did not will turn away from each other,” opens a window into a deeper metaphysical reality. This narration is brief but layered with theological, philosophical, and psychological implications.

The metaphor “enlisted or conscripted soldiers’ seemingly suggests an organized, pre-worldly realm in which souls were grouped, perhaps based on spiritual affinity or divine decree, implying that human connections are not entirely random but may be rooted in pre-earthly experiences.

As interpreted by some scholars, there seems a pre-temporal familiarity among souls during the time of the Primordial Covenant before their worldly embodiment, possibly recognizing or interacting with one another. So is the inclination of souls toward or away from one another in this life a reflection of that pre-existing harmony or discord. Those with similar virtues or vices are inclined toward each other. In other words, the good attracts the good, and the wicked attract the wicked.

This also resonates with some modern concepts in psychology. People often experience “instant connections” or what we call “gut feelings” about others, sometimes without any rational explanation. These connections are often attributed to shared values, emotional compatibility, or subconscious cues. From an Islamic perspective, this Hadith offers a spiritual lens to explain such experiences. The souls may already be familiar with one another beyond the confines of time and space.

It also explains why some people feel naturally drawn to certain individuals and feel unease or distance with others, even before any interactions take place. These phenomena are often described as “vibes” or “energy” in secular terms.

Similarly, the compatibility in marriage and friendships may be deeply spiritual. While practical considerations remain important, this Hadith implies that some of the most fulfilling relationships are rooted in soul-level connections.

The souls, not born but called to meet,

By time’s soft hand and fate’s still feet.

They wandered far through veils and flame,

Yet knew each other all the same.

Not flesh nor form, but light they knew,

A sacred bond that time can’t undo.

Their eyes did meet — the silence spoke,

And something ancient there awoke.

A pull, a thread, unseen, divine,

Woven deep in love’s design.

Not lust, not need, but something more —

A truth they’d touched in lives before.

The stars leaned close to watch them dance,

The wind knelt still, entranced by chance.

No vow was made, no contract signed,

Just souls entwined beyond the mind.

Each heartbeat sang a prayer unspoken,

Each touch a sign that none were broken.

The world could tremble, fall, and spin,

But love like this burns bright within.

So when you meet one soul so true,

Who feels like home and mirrors you,

Know this: you have found the sacred thread

Where heaven and earth gently wed.

The Hadith also offers comfort in understanding unexplainable interpersonal conflict. Sometimes, despite best efforts, harmony cannot be achieved. The Hadith reminds believers that not all relationships are meant to be; some misalignments might be beyond the scope of reason.

While profound, this Hadith has a lot of scope to be misused to justify biases, premature judgments, or exclusion. Some might use it to validate baseless dislikes or snap judgments. However, scholars caution against interpreting it in a way that contradicts the essence of divine teachings based on justice, kindness, and the importance of giving people the benefit of the doubt.

The Hadith is descriptive, not prescriptive. It does not justify rudeness, tribalism, or division but rather helps explain the mysterious workings of the human heart, offering a window into the metaphysical and spiritual dimensions of human interaction. Whether interpreted as a literal pre-earthly event or as a metaphor for inner disposition, it provides valuable insight into the nature of relationships, affinity, and destiny.

For the believer, it reinforces the idea that life is not a series of coincidences, but a divinely orchestrated journey in which even our friendships and enmities may have roots in the unseen. In a world often governed by surface-level interactions, this Hadith invites reflection on the soul-level connections that shape our lives.

Dr. Qudsia Gani, Assistant Professor and Head Dept. of Physics, GDC, Pattan Baramulla

The post The souls that met before appeared first on Greater Kashmir.

 Jin-he gussa aata hai aksar wo loag sache hote hain

Mene jhootun ko din raat muskurate’ huve dekha hai

Seekh raha huun insane ko padhne ka hunar

Suna hai chehre pe kitabon se zyada likha hota hai

Unlike other facial expressions such as anger, frowns or scowls, which are generally unambiguous, smiles can be voluntary or involuntary, sincere or strategic. In my life about 14 years ago I got to meet my best friend by the scheme of a smile. While being together in a friends group she could see that my eyes were drawing a blank while smiling. It was a brilliant observation from a brilliant friend who seems well deserved to hold a doctorate in engineering.

A genuine smile, often called the Duchenne smile, involves both the lips and the eyes and reflects authentic positive emotions. However, not all smiles arise from joy. People may smile when they are actually anxious, embarrassed, ashamed, or even when they are lying. This emotional fluidity gives the smile an ambiguous character, which makes it uniquely versatile and ripe for misinterpretation. Its meaning must always be interpreted within a contextual backdrop.

Paul Ekman, a renowned psychologist who is known for his research on facial expressions, has cataloged over a dozen different types of smiles, including polite smiles, fake smiles, miserable smiles, and even contemptuous ones. This diversity reinforces the notion that a smile can carry conflicting meanings serving as a mask, a defense mechanism, or a subtle form of resistance. In other words, smile is a communicative wildcard, hiding more than it reveals.

Social norms often compel individuals to smile, regardless of their internal emotional state. For example, service workers are expected to greet customers with a smile, whether they feel cheerful or not. This “emotional labor,” as sociologist Arlie Hochschild describes it, illustrates how the smile can become a tool of social performance used more to meet expectations than to convey genuine feeling. It communicates friendliness and cooperation but can also be used to placate, dis-empower, or manipulate.

In diplomacy and politics, smiles are carefully calibrated gestures. World leaders often smile during photo-shoots, even during adversaries, to project civility and calm.

Smiles are also tied to power dynamics, especially in hierarchical or gendered interactions. Studies have shown that women are more likely to smile in social settings than men, often as a way of appearing agreeable. A typical daughter-in-law in the capital city of Srinagar is expected to arrange, manage and manifest huge events of family get together which may last till 3:00 at night and get up at 4:00 again to see the routine without missing a smile on her face and a vacuum cleaner in her arms.

Cultural differences further complicate the meaning of smiles. In some cultures, such as in the United States, smiling is seen as a sign of openness and trustworthiness. In others countries, like Russia or Japan, frequent smiling may be perceived as insincere or even foolish. The smile, therefore, does not have a universal interpretation; rather, it functions within a cultural framework that assigns specific values and assumptions to it.

This variability makes the smile a symbol that can bridge or deepen misunderstandings. It functions like a language with multiple dialects conveying warmth, mockery, discomfort, or deference depending on context. Thus, it serves as a “vehicle” not just of communication, but of cultural encoding, carrying messages that are often only partially decipherable.

Smiles are usually not drawn straight and are mostly shown by curved lines even in the emojis. There are no straightforward inferences of smiles. Someone torn with tragedy can be gracefully smiling in the same way as someone born with bounty. But precious are those smiles which show up with whatever shortcomings in the life.  In poetry, they are graciously addressed as

 Tum itna jo muskura rahe ho

kya gum hai jis ko chhupa rahe ho

As a mark of identification, the smiles that mask the miseries have no exuberant eyes but only the exhausted faces.  Such people are resilient though not rigid, strong though not necessarily successful, principled though not necessarily progressing in life. Their smiles just reflect the contentment of their nourished souls in the degenerated bodies.

On the other side, those who are genuinely happy should keep smiling for having received all the blessings of this world such as a reasonable level of education, a decent job, a measured amount of inheritance, a beautiful spouse, a son, a daughter, a good house to live, a nice car to move, a good health and the support of their siblings, the warmth of their friends and the prayers of their parents.

There are positive energies all around these lucky legends who live a full life with little strife on this earth. While living in such a state of ease, it is no difficult for them to project the ideas of  simplicity, humility, decency, elegance, kindness, softness, honesty, integrity, intellect, words, wisdom, dialogue and diction on the public podcasts and social media handles. However, better than broadcasting, they should spend time in thanksgiving to the Lord of their Heavens. The same principles do not work in the same way for all the people. That is why smiles are different and so are their subtleties.

Dr. Qudsia Gani, Assistant Professor and Head, Dept. of Physics, GDC Pattan

The post Smile is the chosen vehicle for all ambiguities appeared first on Greater Kashmir.

The sector of education has been one of the major beneficiaries of this transition especially in our part of the world, though we still need to restructure and reformulate at all levels of imparting education.

In J&K, we were as elsewhere, following the traditional procedures in information retrieval system until quite recently. However, a good beginning in this direction was made by some premier institutions like National Institute of Technology Srinagar and SKUAST. The setting up of IT labs, Smart Class Rooms and Video Conferencing Centers in the J&K colleges has been done on a good scale though it further needs to be improved in tune with the ongoing advancements.

Space technology has also helped a great deal in this regard. As for instance, Indian Space Research Organization (ISRO) as a part of its space programs launched “EDUSAT” or Educational Satellite in the year 2004. This provides an efficient platform for a sustainable distance education service in India, using advanced space technology and ground technology convergence.

This system was primarily meant for schools and colleges to support non-formal education. In J&K, there are two hubs and 100 satellite interactive terminals (50 in Jammu region and 50 in Kashmir region) in the layout of EDUSAT network.

Scientists and academicians can now take up experiments through center of the Development of Advanced Computing (CAD). These centers can make it possible to carry out two way video conferencing.

Through such conferences, the learned scholars and teachers are not just addressing the limited audience sitting in front of them but are being watched over from any corner of the world. Virtual classrooms and use of modern teaching aids, have especially served us best during the covid pandemic crisis.

Similarly, Libraries in the higher educational institutions of J&K were brought under the umbrella of UGC sponsored project entitled “INFLIBNET” (Information Library Network). This program in 1991 was initiated with its headquarters at Ahmedabad, with an aim to establish a national network of libraries and information centers in universities, colleges and other institutions of higher learning in India.

The libraries connected through INFLIBNET are digitalized and fully automated.  To improve multiple aspects of education by the use and integration of technology at national level, the National Educational Technology Forum (NETF) has been constituted as an autonomous body with the mandate to provide a platform for the free exchange of ideas on the use of technology to enhance learning, assessment, planning, and administration of whole education system.

One of the key indicators for NAAC assessment and accreditation of higher educational institutions is the use of Information and communication technology ICT methods. As for instance, one of the main aims of NEP-2020 is to increase the Gross Enrollment Ratio GER at higher Education level from 26.3% (in 2018) to the set target of 50% by 2035 by using alternate channels of quality education through open and online modes. In this age of Information, a learner and an instructor have a desperate dependence on e-resource material be it e-books, e-journals or e-papers.  All of it is e-content. E is the key.

Nowadays there is an online management system for everything from Admissions in colleges to conducting of examinations.  Every other related information is made available on college websites.

The inter-institutional link with the appropriate agencies such as NETF, NSQF, NHEQF, IGNOU, IIT’s, NIT’s, has been in vogue for quite some time now.  The use of e-learning platforms such as SWAYAM, MOOCs, GIYAAN DARSHAN, DIKSHA, PARAKH and so on, is being practiced on a huge scale.

The need of bringing in industry education and skill courses has also been greatly realised and hence duly incorporated in the curriculum. To conclude, we cannot choose to be complacent with present technological advancements and its integration in our educational institutions, but we should rather prepare ourselves for the forthcoming changes and challenges that are there at global level.

Adaptation to new technologies such as artificial intelligence, chatGPT, machine learning, block chains, and quantum computing devices, is the greatest call of the hour. We are transforming into a digitally empowered society and knowledge economy. Soon we may go paperless and cashless in a wholesome way. Things are on way online and any way. Moreover, the changes around are swift and speedy and if we don’t keep updating ourselves, we will turn obsolete and be written off. Better to be real and to be relevant in order to have a meaningful existence.

Prof. (Dr.) Mohammad Aslam is Former Dean Engineering and Technology Cluster University Srinagar and

Dr. Qudsia Gani is Head Department of Physics at GDC Pattan, Baramulla.

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