The government has ordered the transfer and appointment of 28 tehsildars.
Tahir Ahmed Malik, Tehsildar Pulwama has been transferred and posted on the vacant post in the Headquarters Bandipora DC office.
Imtiaz Amin Naik, Tehsildar Recovery, Srinagar has been shifted to Headquarters, DC Office, Srinagar, while Irtiza Jilani has been posted as Tehsildar Recovery, Srinagar.
Syed Khurshid Ahmed, who is awaiting posting order in the office of Regional Director Survey and Land Records, Srinagar, has been posted as Headquarter DC Office Budgam on the vacant post.
Tehsildar of North (Srinagar) Mohammad Altaf has been posted as Tehsildar Kangan against the vacant post.
Kaiser Mahmood, Tehsildar Bharat Bagla has been transferred and posted as Mohammad Altaf in place of Tehsildar North (Srinagar).
Tehsildar Bagwar will hold additional charge of Tehsil Bharat Bagla and Tehsildar Gundna will hold additional charge of Tehsil Kastigarh.
Naseer Ahmad Para, Tehsildar Chadoora has been transferred and Abdul Rashid Dar has been posted in place of Tehsildar Shangas.
Abdul Rashid Dar, Tehsildar Shangas has been transferred and posted as Naseer Ahmed Para in place of Tehsildar Chadoora.
Mohammad Shafiyan Lone, Tehsildar Zingir has been transferred and posted as Tehsildar Nazul Srinagar. Tehsildar Dangarpora will have additional charge of Zingir Tehsil.
Ishtiaq Mohi-ud-din, Tehsildar Pampore was transferred and Tehsildar Waqf Board Jammu and Kashmir posted as Vice Zubair Ahmed.
Zubair Ahmed, Tehsildar Waqf Board, Jammu and Kashmir has been transferred and posted as Tehsildar Pampore in place of Ishtiaq Mohi-ud-din.
Mohammad Iqbal Malik, Tehsildar BK Pora has been transferred and posted as Tehsildar Pulwama while Tahir Ahmed Malik has been posted.
Mudasirah, Tehsildar, Jammu and Kashmir Special Tribunal, Srinagar has been transferred and posted as Tehsildar BK Pora in place of Mohammad Laqbal Malik.
Rakib Ahmad Gani, Tehsildar Rajpora has been transferred and posted as Tehsildar Jammu and Kashmir Special Tribunal, Srinagar in place of Dr. Mudasirah.
Zahid Gani Wani, Tehsildar Shahura Litter has been transferred and Tehsildar Rajpora has been posted in place of Rakib Ahmed Gani. Tehsildar Kakapora has been given additional charge of Tehsil Shahura dustbin.
Sahibzada Niaz Ahmed Bhat, Tehsildar DH Pora has been transferred and posted as Tehsildar Kupwara while Javid Ahmed Zargar has been posted as Tehsildar.
Javid Ahmed Zargar, Tehsildar Kupwara has been transferred and posted on the vacant post of Tehsildar Lar. He will also hold the additional charge of Tehsil Tulmulla.
Farooq Ahmad Dar, Tehsildar Tulmulla has been transferred and posted as Tehsildar Watergam. He will also hold the additional charge of Rafiabad Rohna Tehsil.
Rauf Ahmed Lone, Tehsildar Chillipingal has been transferred and posted as Tehsildar DH Pora while Sahibzada Niyaz Ahmed Bhat, Tehsildar Bhalesa (Gandoh) will hold additional charge of Tehsil Chilipingal.
Mohd Imran Naik, Tehsildar Ramsu has been transferred and posted as Tehsildar Relief Organization (M) Jammu. Tehsildar Ukhral will hold the additional charge of Tehsil Ramsu.
Vijay Kumar Sharma, Tehsildar Qila Darhal has been transferred and posted as Tehsildar Batote.
Tehsildar Monika Thappa has been transferred and posted as Tehsildar Jammu Development Authority in the office of Regional Director, Survey and Land Records, Jammu.
Samridhi Sharma has been transferred and posted as Tehsildar Jurian on a vacant post.
Lekhraj, Tehsildar Pauni has been transferred and posted as Tehsildar Marheen.
Tehsildar Babu Ram of Deputy Commissioner Rajouri has been transferred and posted as Nagrota Tehsildar Anil Mangotra.
Anil Mangotra has been posted as Tehsildar Thakrakot in place of Naresh Kumar.
Naresh Kumar, Tehsildar has been posted as Tehsildar Pauni Vice Lekh Raj.
Tehsildar Tarsim Lal, who is awaiting posting orders in the administrative department, has been posted as Tehsildar Relief Organization (M) Jammu.
Vivek Chander, Tehsildar Relief Organization (M) Jammu has been transferred to Tehsildar Qila Darhal in place of Vijay Kumar Sharma.
Thousands of students are at risk as 300 Jammu and Kashmir schools are scheduled to close.
According to local media, the State Investigative Agency (SIA) discovered these schools were implicated in the civilian uprising in Kashmir in 2010 and 2016.
Huzaif Ahmad, a 14-year-old Class 9th student in Jammu & Kashmir’s Budgam district who aspires to be an engineer, is now facing an unclear future.
He is one of 600 pupils and instructors at a secondary school in Budgam who are concerned that their school will be closed due to its previous association with a trust affiliated to a banned party that has been targeted by the Jammu and Kashmir administration in a current operation.
The school, like many others, was delinked from the Falah-e-Aam Trust, re-registered, and taken over by local community management in 2017. However, according to sources, the secondary school is one of 20 in the Budgam area that may be closed.
Thousands of pupils in Jammu and Kashmir, like Huzaif, are unsure what will happen if the union territory administration’s intention to close down approximately 300 private schools reportedly linked to a trust affiliated with the banned Jama’at e Islami organisation is carried out.
The administration has directed school administrators to close the schools within the next 15 days. The decision was made after the State Investigation Agency (SIA) allegedly discovered these schools were related to the Jama’at-backed foundation.
Huzaif’s school houses 400 kids, the majority of whom come from low-income families from around Jammu and Kashmir. Those who can afford it pay a monthly price of 2,500 for tuition and boarding, according to a management official.
In addition to operating a religious seminary (madrasa), the school follows the Jammu and Kashmir education board’s syllabus as well as the European Cambridge curriculum.
“We are following the curriculum developed and approved by the state board of education. We teach the Cambridge series up to class fifth, which is highly modern and connected to the modern era “Saleem Sidique, a teacher, agreed.
According to the ruling, all schools affiliated with the Jama’at-related trust have had their recognition revoked. The government labelled the Jama’at-e-Islami, a political-religious party, a prohibited organisation in 2019.
All district superintendents have been directed to close these institutions within 15 days and transfer pupils to government-run schools.
According to local media sources, the SIA discovered these schools were involved in the civilian unrest in Kashmir in 2010 and 2016, as well as teaching Jihadi literature.
According to the Falah Aam Trust, only seven schools are directly associated with them, and it denies any involvement in subversive or separatist activity.
“We have no idea why we were prohibited. We solely follow a government-approved curriculum and obey government orders “Showkat Ahmad Var, Director of Falah Aam Trust, stated
He stated that, with the exception of seven institutions, the trust has no administrative or academic influence over any other school.
Sajad Lone, head of the Jammu and Kashmir People’s Conference, has called the move racist and claimed that the government is deliberately targeting Kashmiris.
“Selectively targeting institutions with religious affiliations is both unfair and unjust. The administration must recognise that J&K is a Muslim-majority state. They cannot ban every institution because they are biassed against Muslims “Mr Lone stated.
Is Jammu Safe To Live, Visit Or Travel for Toursits in 2022?
Many people believe Jammu and Kashmir are the same place. However, the two are separated by around 300 kilometres. What people have heard about Jammu and Kashmir is correct, but just for Kashmir. Jammu is a more safer location than Kashmir. There are still people living there. This is, in my opinion, a contentious issue.
Jammu is a pleasant city to reside in. People are being told that it is unsafe because of terrorists, but this is not true. People who live there say that they are grateful to have been born there, that the people of J K are wonderful, and that people should travel there to study for a higher education.
Is Jammu Safe To Live, Visit Or Travel for Toursits in 2022?
Jammu and Ladakh are completely quiet, well, I realise that Kashmir is usually troubled throughout the year, but only in some areas of Kashmir.
The distance between Jammu and Kashmir provinces is above 300 kilometres. So you may be confident that you will be completely protected.
So, go to Jammu, the city of temples, pay a visit to Mata Vaishno Devi, view the Ragunath mart and shrine, shop for excellent shawls and garments in parade, and eat at Pehlwaan’s. You will undoubtedly enjoy it.
Let me say it again: Jammu city is like any other tranquil city. Terrorists are not present in Jammu. Nobody carries a rifle or a handful of stones in their hands. Jammu has a distinct history and topography than Kashmir, and the terrorist incidents you hear about happen in Kashmir, which is 263 kilometres away (believe me, you won’t hear any gunshots in Jammu). Border areas, like any other part of India, are an exception.
The temperature can reach 46°C in the summer and seldom drops below 4°C in the winter. And there is no snow in the city.
During daytime hours, Jammu is completely secure (it is one of the safest cities in the world). And, just like anywhere else, you must be cautious about your safety at night.
Jammu is where I call home. I’ve never been subjected to eveteasing or anything like. You may have heard of Asifa, an 8-year-old girl who was brutally raped (although it was the first time I heard about rape in Jammu, and it was a minor rape). And the location of this horrifying tragedy was a very rural community. Despite the fact that the area of Kathua is connected with it, it is a very safe location surrounded by helpful people.)
When compared to Delhi, Maharashtra, and Uttar Pradesh, the crime rate is quite low. The climate is comparable to that of Himachal Pradesh, Uttarakhand, and Punjab.
Tamdeh Festival in Jammu 2022 Date & All You Need To Know!
Tamdeh is one of the most important holidays in the Duggar tradition, and it is celebrated with tremendous delight and fervour on Ashad Sankranti. It is believed that the Sun (Surya) is the Chief of the grahas, and that it stays in each zodiac sign (Rashis) for a month before changing 12 zodiac signs in a year.
As a result, there are 12 Sankrantis throughout the year, during which the Sun resides in various zodiac signs and constellations, influencing human actions and activities. For the Dogras, every Sankranti is a holy day, and people, especially ladies, believe it auspicious to fast and pray on this day.
The Sun, which is considered the source of all energy for this globe, is through various changes on this day. Ashad Sankranti is the day on which Tamdeh is commemorated. The name ‘Tamdey’ is thought to be derived from the Hindi word ‘Dharam Dhiada,’ which means’religious day.’ Worshiping the Sun God is especially helpful on this day and is said to bring good fortune to the family.
When this day arrives, people, including children, bathe in a holy river or lake and present water to the Sun God in exchange for family prosperity and good health.
Offering red flowers to God, praying with copper utensils, and donating garments, grains, fruits, and money to the poor are all considered auspicious. When it comes to sun worship and devotion, red is the colour of choice.
Brahmins are also invited to eat and receive dakshina. Aside from its religious importance, pitchers, hand fans, utensils, fruits, sugar, grains, steel containers for storing flour/rice, and other items are presented to married daughters and sisters on this eve.
Local potters in the villages used to provide as many earthen pitchers to each home as the number of daughters they had married in the beautiful days gone by.
As they usually visited their paternal houses on this day, these pitchers would be filled with grains, sugar, or locally manufactured jaggery and then handed to them. The potter was given grains or money in exchange. It used to be a time for the girls to travel long distances to see their parents, siblings, and other relatives, as well as a time of celebration for the entire family. People used to present the married daughters of their neighbours something on this joyous occasion since people’s relationships were fairly informal and strong back then.
While married daughters were given pitchers and other gifts on this day, unmarried daughters sow grains, pulses, and other seeds in the ‘Raadas’ in the broken pitchers’ necks, water them every morning after a bath, decorate them with locally made biodegradable colours & cook delicious food every Sunday, sing and enjoy amidst fun and frolic, and finally immerse them in the rivers and streams on the eve of the Minjraan festival on Saavan However, it is unfortunate that this important event, which was previously celebrated with tremendous zeal, is losing its allure among the younger population.
Though this holiday is observed in cities as well, the excitement, passion, and ardour exhibited in rural areas are seldom replicated in towns and cities. In today’s world, married girls are frequently given other valuable items instead of earthen pitchers, and the tradition of sowing Raades is only practised in a few rural houses.
In Dogra tradition, married daughters and sisters are known as Kuldevis and are given clay pots, steel utensils, sugar, and fruits in exchange for blessings for the family’s well-being. All of this leads to the straining of various relationships. This event is observed for a variety of reasons. There were limited modes of transportation, communication, and connectivity in the past.
As a result, there was no information about the well-being of diverse relationships. Such celebrations were once held to bring together distant relatives and share their joys and sorrows. Furthermore, because it was mango, muskmelons, and melons season, these fruits were also given to the married daughters and sisters.
Raades were seeded in the past to predict which crop will provide the most output in a given season. It was also a symbol of fertility and expansion. On this day, the atmosphere would be filled with excitement and energy as exquisite traditional Dogra food such as Keurs, Khamires, Babroos, Madra, Auria, and others were enjoyed with raw ‘Mango Chutney’ and pickle, among other things.
However, such socially significant festivals are losing their allure among the younger population. Today’s young are tied to their laptops, cellphones, video games, and other electronic devices, leaving little time to appreciate our culture and enjoy traditional festivals. It is the responsibility of parents to expose their children to our rich culture and urge them to participate actively in fairs and traditional festivals in order to preserve and convey our rich culture to future generations.
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