Lots to smile about

Take a breather amids the festive flurry and count worth celebrating.

How does one acknowledge God'sblessings?

What blessings should we acknowledge?

1.If you have food in the refrigerator, clothes on your back, a roof over your head and a place to sleep at night, you are richer than 75% of other people in this world.

2. If you have money in the bank and your wallet, and spare change in a dish, you are among the top eight per cent of the world's wealthy population.

3. If you woke up this morning with more health than illness, you are more blessed than the many who will not even survive this day.

4. If you have never experienced the fear of battle, the loneliness of imprisonment, the agony of torture, or the pangs of starvation, you're ahead of 700 million people in the world.

5. If you can attend a mosque without the fear of harrassment, arrest, torture or death, you are envied by, and more blessed than, three billion people in the world.

6. If your parent are alive and still married, you are extremely lucky.

And

7. If you can hold your head up daily and smile, you are unique to all those in doubt and despair.

adapted from JOYCE LOH
Sunday Star 13 december 2009

Mahsuri: Lagends of Langkawi, Kedah, Malaysia

Mahsuri: Lagends of Langkawi, Kedah, Malaysia

Last week my family and I have the opportunity to visit Langkawi Island. We're there to attend the Langkawi International Maritime and Aerospace Exhibition 2009 (LIMA 2009). When we was there, we had a chance to visit the Mahsuri Tomb in Ulu Melaka, Langkawi. As i remember, this is fourth time I was there. First time I was there is in the year of 1989. At that time i was still bachelor. But this time i bring along my family members. I feel attracted to visit this place again and again because of the history of Mahsuri and also the tradisional life of Malay community that is hard to find nowadays. The lessons I have learned from Mahsuri 's event are among others we have to keep our self away from bad characteristic such as spitefulness, jealous and envious.

According to Malay legend, Mahsuri (full name Mahsuri bte Pandak Mayah) (?-1819) was a young woman from the island of Langkawi in Malaysia who was accused of adultery and executed by stabbing. Her tomb, Makam Mahsuri, in Langkawi, has become a tourist attraction on the island

During the time of the powerful Sultanates of the Malay archipelago there lived a young woman named Mahsuri. She was the most beautiful woman in all of Langkawi, and the wife of Wan Darus, a brave warrior. As was required of him, her husband had to go to war, leaving Mahsuri behind to fend for herself. It was during this time that Mahsuri befriended a young man named Deraman.

Their close friendship lead others in her village to believe that their relationship was sexual in nature. Some versions of the legend claim that the parties who perpetuated the gossip were those who were envious of Mahsuri's beauty. Eventually the rumours grew strong enough that the villagers openly accused her of adultery. Mahsuri pleaded her innocence, but no one believed her.

Mahsuri was to be tied to a tree (or pole) and stabbed to death.It didn't work, they tried many ways to kill her but failed each time . Then she told them to kill her with her family's dagger. When they stabbed her with the dagger , white blood flowed from her wound, signifying her innocence. Some birds flew above her to cover her body. With her dying breath, Mahsuri cursed Langkawi to have seven generations of bad luck.

Many locals of Langkawi believe the legend to be true, citing the Siamese invasion of 1821 and decades of failed crops that followed Mahsuri's death. It is only at the end of the 20th century, after the seven generations have supposedly come to pass, that Langkawi began to prosper as a tourist destination.

The descendants of Mahsuri continue to live in Phuket, Thailand, and have on occasion returned to Langkawi to visit her tomb.[1] Among them was Sirintra Yayee (Thai:ศิรินทรา ยายี), also known by her Muslim name Wan Aishah Wan Nawawi, came into the spotlight during her visit to Kedah in 2000.[2][3]

Once upon a time, there lived in Langkawi two Muslim Siamese immigrants, a childless couple, Pandak Maya and Mak Andam, who prayed for a child.Their prayers were answered when they had Mahsuri, a sweet delightful child who grew into a beautiful young woman. Being kind-hearted and of such a beauty, she captured the heart and soon married Wan Darus, a warrior and the son of the headman of the village and Chief of Langkawi'

Their idyllic lives were disrupted when her husband went off to fight against an invading Siamese army. A travelling minstrel and poet named Deraman arrived at the village and soon, Mahsuri and Deraman became good friends.
Mahsuri was said to have allowed him to stay at her house. This soon gave
rise to the vicious gossip that Mahsuri was a faithless wife

She was soon a victim of a conspiracy and was falsely accused of committing adultery with the handsome Deraman.There are many versions as to the reasons behind the treachery.Widely believed was that her own mother in law, Wan Mahora, was jealous of her beauty and popularity and had plotted against her.

Yet another version says that the village headman, Dato Karma Jaya
(her father in law) was so enamoured of Mahsuri, that he tried to make use
of her husband's absence to his advantage. Needless to say, his caused wife
(her mother in law) was not amused and plotted to have Mahsuri done away with. Hence, she was accused Mahsuri of being an adulteress, and was sentenced
to death by Dato Karma Jaya, her own father-in-law. Despite her parents' pleas and the cries of her child at her skirts, Mahsuri was dragged away and tied to a tree. Vehemently protesting her innocence,
she begged for mercy, but the villagers, under the influence of the headman's
wife, gave her no quarter.

Legend says that the swords and machetes used by the executors could not injure her. The people really should have believed her when all the spears that they threw at her fell harmlessly at her feet. They were baffled but still convinced that Mahsuri was guilty of wrong-doing.

Finally, Mahsuri, having resigned herself that only her death would appease them, told them how they could kill her. She would only die by the blade of the ceremonial sword kept at her home. Someone was sent to fetch it and legend has it that the sky became overcast and there was thunder and lightning as Mahsuri was fatally stabbed.

At her execution by stabbing with a sacred 'keris' or dagger, the villagers were shocked to discover that the blood flowing from her body was white, signifying her innocence. Others maintain there was the sudden appearance of white mist that enveloped the spot where she was executed, which it was believed was a sign of mourning of her innocence.

Mahsuri is probably best remembered for her curse. With her dying breath Mahsuri placed a curse on the island of Langkawi by uttering, "For this act of injustice Langkawi shall not prosper for seven generations to come."

In 1821, not long after Mahsuri's execution, Siam invaded Langkawi. To starve the invading Siamese soldiers, Dato Karma Jaya ordered all the rice on the island be collected and burnt in Padang Mat Sirat. This proved to be a foolish move, for the residents soon died from starvation.Remnants of the burnt rice could still be seen in a cordoned area in Padang Mat Sirat, Kampung Raha. The burnt rice is said to have been buried below ground before being burnt, but often appears on the surface after a rainy day. Do you not think it strange that the rice grains have not turned into soil after so long? Some things have to be seen or experienced first-hand to be believed.

The village headman and his sons were killed fighting the Siamese and
neither was his wife spared. Decades after Mahsuri's death, Langkawi experienced a period of tribulation with her population dwindling in size. The island became a desolate place, beset by series of misfortunes. As for Mahsuri's family, they left Langkawi and settled in Thailand.

No one knew much about what had happened to them until the year 2000
when the Kedah government located them on the island of Phuket. They were invited to Langkawi for a visit and to see if they would like to make the island their new home. The time for Mahsuri's seven generation old curse to end was at hand and it was hoped that with the arrival of her descendants, Langkawi could finally put its sad past behind and move forward towards prosperity and progress.

Coincidence or not, one of the two siblings who are of the seventh generation descendants, is a young and pretty fourteen year old girl (at 2003) named Wan Aishah Nawawi who bears a striking resemblance to Mahsuri as depicted in a portrait painted quite some time ago. The family has since returned to Phuket as they have not yet been able to make the all important decision of becoming Malaysian citizens and resettling in Langkawi.

The public was first introduced to Langkawi by the late Tunku Abdul Rahman
Putra al-Haj, the first Prime Minister of Malaysia. As a young District Officer in Kedah, the Tunku used to visit Langkawi and had wanted to visit Mahsuri's
grave to pay his respects. However, no one could tell him where it was. So, the Tunku made up his mind to find it. He was not one to give up and so persevered until one day, he came across a grave hidden in some undergrowth. He was sure that it was Mahsuri's although there was no marker indicating that fact or otherwise. He approached a Chinese contractor to build a tomb for her. Shortly after the tomb was erected, the Tunku was given a promotion and was eventually to become the first Prime Minister of Malaysia and the contractor who had borne the costs of building the tomb became rather prosperous – as he soon landed several lucrative contracts.

Mahsuri's tomb is now encased in white marble,quarried from the hills of Langkawi - white symbolising her innocence. Nearby is a well, which Mahsuri used to wash and bathe.Photographs of her descendants are displayed on the board next to her grave.
Whether fact or fiction , the curse, believed to have brought destruction and
doom to the island and was to last for seven generations. It was said that at one time, buffaloes even outnumbered villagers. It has only been recently with the birth in 1980 of Aishah Nawawi, a direct descendant of Mahsuri, the eighth generation, that Langkawi has started to really prosper.

To Malaysians, Mahsuri is more than a legend; she is the epitome that truth and goodness shall prevail. And just as the Tunku had freed Malaya from colonial rule, so too had he helped Langkawi to free itself from the shackles of its own past.

MAHSURI BINTI PANDAK MAYAH

MAHSURI A VICTIM OF TREACHERY AND JEALOUSY WAS SENTENCED TO DEATH IN 1235 HIJRAH OR 1819 A.D. AS SHE DIED SHE LAID A CURSE ON THE ISLAND : THERE SHALL BE NO PEACE AND PROSPERITY ON THIS ISLAND FOR A PERIOD OF SEVEN GENERATION

My Story : The Seven Habits of Highly Effective People

Peace be upon you.

There is a book that is quite interesting that I want to share with all readers. In 1994 I have the opportunity to purchase this book at MPH book shop in the Mall Kuala Lumpur. The title of this book is "The Seven Habits of Highly Effective People" written by Steven R. Covey. This book quite interesting because it point out a few role that we played as a human being. This book opened my mind to change and I strive to be an effective among family members and also those who deal with me. We as human beings always face many constraints and obstacles in efforts to achieve happiness in our life. Therefore it is better if we make our motto of our lives to always want to change towards a better life and creating a positive effect to our life and the life of other people around us. One of the way is to increase our knowledge continuously through reading for the rest of life.

Stephen Covey

Stephen R. Covey (born October 24, 1932 in Salt Lake City, Utah) wrote the best-selling book, The Seven Habits of Highly Effective People. Other books he has written include:

First Things First,

Principle-Centered Leadership,

and The Seven Habits of Highly Effective Families.

In 2004, Covey released, The 8th Habit.

In 2008, Covey released The Leader In Me—How Schools and Parents Around the World Are Inspiring Greatness, One Child at a Time

Covey lives with his wife Sandra and their family in Provo, Utah, home to Brigham Young University, where Dr. Covey taught prior to the publication of his best-selling book. A father of nine and a grandfather of fifty-one with his wife, he received the Fatherhood Award from the National Fatherhood Initiative in 2003.

Covey established the "Covey Leadership Center" which, in 1997, merged with Franklin Quest to form FranklinCovey, a global professional-services firm and specialty-retailer selling both training and productivity-tools to individuals and to organizations. Their mission statement reads: "We enable greatness in people and organizations everywhere".

In 2008, Covey launched The Stephen Covey's Online Community. The site is a collection of online courses, goal management and social networking. He uses it as a place to teach his most recent thoughts and ideas on current topics and self leadership.

In 2009, Covey launched his career development webinar series to help people struggling in the economic downturn. He plans to offer timely and current topics on a regular basis.

Covey holds a BSc degree in Business Administration from University of Utah in Salt Lake City, an MBA from Harvard University, and a Doctor of Religious Education (DRE) in LDS (The Church of Jesus Christ of Latter-day Saints) Church History and Doctrine from Brigham Young University. He also holds membership of the Pi Kappa Alpha International Fraternity.

The Seven Habits of Highly Effective People, first published in 1989, is a self-help book written by Stephen R. Covey. It has sold over 15 million copies in 38 languages since first publication, which was marked by the release of a 15th anniversary edition in 2004. Covey argues this is achieved by aligning oneself to what he calls "true north" principles of a character ethic that he believes to be universal and timeless.[1]

The book was enormously popular, and catapulted Covey into public-speaking appearances and workshops. He has also written a number of follow-up books:

First Things First
Principle Centered Leadership
The Power Of The 7 Habits: Applications And Insights
Seven Habits of Highly Effective Families
Beyond the Seven Habits
Living the Seven Habits, a collection of stories from people who have applied the seven habits in their lives

The 8th Habit: From Effectiveness to Greatness, a sequel to The Seven Habits published in 2004

Sean Covey (Stephen's son) has written a version of the book for teens, The Seven Habits of Highly Effective Teens. This version simplifies the 7 Habits for younger readers so they can better understand them. In October 2006, Sean Covey also published The 6 Most Important Decisions You Will Ever Make: A Guide for Teens. This guide highlights key times in the life of a teen and gives advice on how to deal with them.
Stephen Covey's eldest son, Stephen M. R. Covey, has written a book titled The Speed of Trust.

The 7 Habits of Highly Effective People

The 7 Habits of Highly Effective People, Covey's best-known book, has sold more than 15 million copies worldwide since its first publication in 1989. (The audio version became the first non-fiction audio-book in U.S. publishing history to sell more than one million copies.) Covey argues against what he calls "The Personality Ethic", something he sees as prevalent in many modern self-help books. He instead promotes what he labels "The Character Ethic": aligning one’s values with so-called "universal and timeless" principles. Covey adamantly refuses to confound principles and values; he sees principles as external natural laws, while values remain internal and subjective. Covey proclaims that values govern people’s behavior, but principles ultimately determine the consequences. Covey presents his teachings in a series of habits, manifesting as a progression from dependence via independence to interdependence.

[edit] The 7 Habits

Habit 1: Be Proactive: Principles of Personal Choice

Habit 2: Begin with the End in Mind: Principles of Personal Vision

Habit 3: Put First Things First: Principles of Integrity & Execution

Habit 4: Think Win/Win: Principles of Mutual Benefit

Habit 5: Seek First to Understand, Then to be Understood: Principles of Mutual Understanding

Habit 6: Synergize: Principles of Creative Cooperation

Habit 7: Sharpen the Saw: Principles of Balanced Self-Renewal

[edit] Follow-ups
Follow-up titles to The Seven Habits aim both to add to the original and to form a cohesive philosophy on personal, principle-based leadership. They come in the format of audio books as well (such as the title Beyond The 7 Habits). Covey has also written a number of learning-books for children. His son, Sean Covey, has written a version for teens: The Seven Habits of Highly Effective Teens. This version simplifies Covey's 7 Habits for younger readers to better understand them.

The 7 Habits

Dependence to Independence
Habit 1: Be Proactive: Principles of Personal Choice
Habit 2: Begin with the End in Mind: Principles of Personal Vision
Habit 3: Put First Things First: Principles of Integrity & Execution

Independence to Interdependence
Habit 4: Think Win/Win: Principles of Mutual Benefit
Habit 5: Seek First to Understand, Then to be Understood: Principles of Mutual Understanding
Habit 6: Synergize: Principles of Creative Cooperation

Continual Improvement
Habit 7: Sharpen the Saw: Principles of Balanced Self-Renewal

The chapters are dedicated to each of the habits, which are represented by the following imperatives:

Habit 1 - Principles of Personal Choice:

Covey emphasizes the original sense of the term "proactive". You can either be proactive or reactive when it comes to how you respond to certain things. When you are reactive, you blame other people and circumstances for obstacles or problems. Being proactive means taking responsibility for every aspect of your life. Initiative and taking action will then follow. Covey also argues that man is different from other animals in that he has self-consciousness. He has the ability to detach himself and observe his own self; think about his thoughts. He goes on to say how this attribute enables him: It gives him the power not to be affected by his circumstances. Covey talks about stimulus and response. Between stimulus and response, we have the power of free will to choose our response.

Habit 2 - Principles of Personal Vision:

This chapter is about setting long-term goals based on "true north" principles. Covey recommends formulating a "Personal Mission Statement" to document one's perception of one's own vision in life. He sees visualization as an important tool to develop this. He also deals with organizational mission statements, which he claims to be more effective if developed and supported by all members of an organization rather than prescribed.

Habit 3 - Principles of Integrity & Execution:

Covey describes a framework for prioritizing work that is aimed at long-term goals, at the expense of tasks that appear to be urgent, but are in fact less important. Delegation is presented as an important part of time management. Successful delegation, according to Covey, focuses on results and benchmarks that are to be agreed in advance, rather than on prescribing detailed work plans. Habit three is greatly expanded on in the follow on book First Things First.

Habit 4 - Principles of Mutual Benefit:

An attitude whereby mutually beneficial solutions are sought that satisfy the needs of oneself as well as others, or, in the case of a conflict, both parties involved.

Habit 5 - Principles of Mutual Understanding:

Covey warns that giving out advice before having empathetically understood a person and their situation will likely result in that advice being rejected. Thoroughly listening to another person's concerns instead of reading out your own autobiography is purported to increase the chance of establishing a working communication.

Habit 6 - Principles of Creative Cooperation:

A way of working in teams. Apply effective problem solving. Apply collaborative decision making. Value differences. Build on divergent strengths. Leverage creative collaboration. Embrace and leverage innovation. It is put forth that when synergy is pursued as a habit, the result of the teamwork will exceed the sum of what each of the members could have achieved on their own. “The whole is greater than the sum of its parts.”

Habit 7 - Principles of Balanced Self-Renewal: Focuses on balanced self-renewal: Regain what Covey calls "production capability" by engaging in carefully selected recreational activities. Covey also emphasizes the need to sharpen the mind.

[edit] Maturity Continuum

Dependence - is the paradigm of you--you take care of me; (I blame you for the results)Independence - is the paradigm of I--I can do it; (I am self-reliant)Interdependence - is the paradigm of we--we can do it; (we can combine our talents and abilities and create something greater together)[2]

[edit] Abundance mentality

Covey coined the term[citation needed] abundance mentality or abundance mindset, meaning a business concept in which a person believes there are enough resources and success to share with others, when looking at optimistic people. It is commonly contrasted with the scarcity mindset, which is founded on the idea that, given a finite amount of resources, a person must hoard their belongings and protect them from others. Individuals with an abundance mentality are supposed to be able to celebrate the success of others rather than be threatened by it.[3]

A number of books appearing in the business press since then have discussed the idea.[4] The abundance mentality is believed to arrive from having a high self worth and security, and leads to the sharing of profits, recognition and responsibility.[5] Organizations may also apply an abundance mentality while doing business.[6]

Habits have a tremendous gravity pull

Lift off takes a lot of effort,
but once we break out of the gravity pull,
our freedom takes on a whole new dimension

Ready for take off ?

Habit 1:
Be proactive

You are respons-able: able to choose your respons!”

We have a wide range of concerns, but not all of them fall into our circle of influence

“Anytime we think the problem is out there,
that thought is the problem”

You can choose your language

Reactive:
I must
If only
They made me
If I had

Proactive:
I prefer
I will
I choose
I can be

Habit 2:
Begin with the end in mind

The key to the ability to changeis a changeless sense of who you are, what you are about and what you value

Habit 3:
Put first things first

The key to time management is not to prioritize what’s on your schedule but to schedule your priorities

It’s almost impossible to say NO to the popularity of urgent, non important matters, if you don’t have a bigger YES burning inside

“Things which matter most should never be at the mercy of things which matter least”

Habit 4: Think Win/win

“You can only achieve win/win solutions with win/win processes”

It’s not your way or my way, it’s a better way

Habit 5:
Seek first to understand, then to be understood

“We have such a tendency to fix things up with good advice, but often we fail to take the time to diagnose, to really deeply understand another human being first”

Habit 6:
Synergize

“The whole is greater than the sum of its parts”

“When we are left to our own experiences,
we constantly suffer from a shortage of data”

“The person who is truly effective has the humility to recognize his own perceptual limitations and to appreciate the rich resources available through interaction with the hearts and minds of other human beings”

In order to have influence, you have to open yourself up to bé influenced

Habit 7:
Sharpen the Saw

Read, write, relax, exercise, play, love, get involved, meditate …

“Sometimes when I consider what tremendous consequences come from little things … I am tempted to think … there are no little things”

Kashmir : Part 1

Kashmir: Part 1

Jehangir (Emperor Jahangir strengthened the Mughal Empire in India after his father Akbar. Jahangir was born on 31st August, 1569 and was named Nuruddin Salim Jahangir. Nuruddin has been derived from Arabic which means "light of faith". Jahangir is a Persian word which means "world conqueror". Jahangir was an able administrator who had a penchant for the finer things in life. He was not a brutal warrior but a learned politician) described Kashmir as a paradise on earth. The beauty of the land is breathtaking.

According to legend, Jammu was founded by Raja Jamboolochan in the 14th century BCE. During one of his hunting campaigns he reached the Tawi River where he saw a goat and a lion drinking water at the same place. The king was impressed and decided to set up a town after his name, Jamboo. With the passage of time, the name was corrupted and became "Jammu".

According to folk etymology, the name "Kashmir" means "desiccated land" (from the Sanskrit: Ka = water and shimeera = desiccate). In the Rajatarangini, a history of Kashmir written by Kalhana in mid-12th century, it is stated that the valley of Kashmir was formerly a lake. According to Hindu mythology, the lake was drained by the great rishi or sage, Kashyapa, son of Marichi, son of Brahma, by cutting the gap in the hills at Baramulla (Varaha-mula). When Kashmir had been drained, Kashyapa asked Brahmans to settle there. This is still the local tradition, and in the existing physical condition of the country, we may see some ground for the story which has taken this form. The name of Kashyapa is by history and tradition connected with the draining of the lake, and the chief town or collection of dwellings in the valley was called Kashyapa-pura, which has been identified with Kao-1r6.nupos of Hecataeus (apud Stephen of Byzantium) and Kaspatyros of Herodotus (3.102, 4.44). Kashmir is also the country meant by Ptolemy's Kao-ir,~pta.

Cashmere is an archaic spelling of Kashmir, and in some countries it is still spelled this way.

Early history

Kashmir was one of the major centre of Sanskrit scholars. According to the Mahabharata, [1] the Kambojas ruled Kashmir during the epic period with a Republican system of government [2] from the capital city of Karna-Rajapuram-gatva-Kambojah-nirjitastava.[3][4], shortened to Rajapura,[5][6][7][8] which has been identified with modern Rajauri.[9] Later, the Panchalas are stated to have established their sway. The name Peer Panjal, which is a part of modern Kashmir, is a witness to this fact. Panjal is simply a distorted form of the Sanskritic tribal term Panchala. The Muslims prefixed the word peer to it in memory of Siddha Faqir and the name thereafter is said to have changed into Peer Panjal.[10] The Mauryan emperor Ashoka is often credited with having founded the city of Srinagar.


Kashmir was once a Buddhist seat of learning, perhaps with the Sarvāstivādan school dominating. East and Central Asian Buddhist monks are recorded as having visited the kingdom. In the late 4th century AD, the famous Kuchanese monk Kumārajīva, born to an Indian noble family, studied Dīrghāgama and Madhyāgama in Kashmir under Bandhudatta. He later becoming a prolific translator who helped take Buddhism to China. His mother Jīva is thought to have retired to Kashmir. Vimalākṣa, a Sarvāstivādan Buddhist monk, travelled from Kashmir to Kucha and there instructed Kumārajīva in the Vinayapiṭaka.

Shah Mir Swati (Reigned 1339-42)

Shams-ud-Din Shah Mir was a ruler of Kashmir and the founder of the Shah Miri dynasty named after him. Jonaraja, in his Rajatarangini mentioned him as Sahamera. He came from Swat (Tribal) territory on the borders of Afganistan, Rinchana from Ladakh, and Lankar Chak from Dard territory near Gilgit came to Kashmir, and played a notable role in subsequentive political history of the valley. All the three men were granted Jagirs by the King Rinchan for 3 years became the ruler of Kashmir, Shah Mir was the first rular of Swati dynasty, which had established in 1339.

Shah Mir was succeeded by his eldest son Jamshid, but he was deposed by his brother Ali Sher probably within few months, who ascended the throne under the name of Alauddin[1].


In the 14th century, Islam gradually became the dominant religion in Kashmir, starting with the conversion in 1323 of Rincana, the first king of the Sayyid Dynasty from Ladakh. The Muslims and Hindus of Kashmir lived in relative harmony, since the Sufi-Islamic way of life that ordinary Muslims followed in Kashmir complemented the Rishi tradition of Kashmiri Pandits. This led to a syncretic culture where Hindus and Muslims revered the same local saints and prayed at the same shrines. The famous sufi saint Bulbul Shah was able to persuade the king of the time Rinchan Shah from Ladakh to adopt the Islamic way of life, and the foundation of Sufiana composite culture was laid when Muslims, Hindus and Buddhists were co-existing.

Several Kashmiri rulers, such as Sultan Zain-ul-Abidin, were tolerant of all religions in a manner comparable to Akbar. However, several Muslim rulers of Kashmir were intolerant to other religions. Sultãn Sikandar Butshikan of Kashmir (AD 1389-1413) and his (former Brahmin) minister Saif ud-Din are often considered the worst of these. Historians have recorded many of his atrocities. The Tarikh-i-Firishta records that Sikandar persecuted the Hindus and issued orders proscribing the residence of any other than Muslims in Kashmir.

The Histories

The metrical chronicle of the kings of Kashmir, called Rajatarangini, has (erroneousy) been pronounced by Professor H.I. Wilson to be the only Sanskrit composition yet discovered to which the appellation "history" can with any propriety be applied. It first became known to the Muslims when, on Akbar's invasion of Kashmir in 1588, an amalgamated version was presented to the emperor. A translation into Persian was made at his order. A summary of its contents, taken from this Persian translation, is given by Abul Fazl in the Ain-i-Akbari. The Rajatarangini was written by Kalhana in the middle of the 12th century. His work, in eight books, makes use of earlier writings that are now lost.

The Rajatarangini is the first of a series of four histories that record the annals of Kashmir. Commencing with a rendition of traditional 'history' of very early times (3102 BCE), the Rajatarangini comes down to the reign of Sangrama Deva, (c.1006 AD) and Kalhana. The second work, by Jonaraja, continues the history from where Kalhana left off, and, entering the Muslim period, gives an account of the reigns down to that of Zain-ul-ab-ad-din, 1412. P. Srivara carried on the record to the accession of Fah Shah in 1486. The fourth work, called Rajavalipataka, by Prajnia Bhatta, completes the history to the time of the incorporation of Kashmir in the dominions of the Mogul emperor Akbar, 1588.

Princely State of Kashmir and Jammu

By the early 19th century, the Kashmir valley had passed from the control of the Durrani Empire of Afghanistan, and four centuries of Muslim rule under the Mughals and the Afghans, to the conquering Sikh armies. Earlier, in 1780, after the death of Ranjit Deo, the Raja of Jammu, the kingdom of Jammu (to the south of the Kashmir valley) was captured by the Sikhs under Ranjit Singh of Lahore and afterwards, until 1846, became a tributary to the Sikh power.[11] Ranjit Deo's grandnephew, Gulab Singh, subsequently sought service at the court of Ranjit Singh, distinguished himself in later campaigns, especially the annexation of the Kashmir valley by the Sikhs army in 1819, and, for his services, was created Raja of Jammu in 1820. With the help of his officer, Zorawar Singh, Gulab Singh soon captured Ladakh and Baltistan, regions to the east and north-east of Jammu.[11]

British era

In 1845, the First Anglo-Sikh War broke out, and Gulab Singh "contrived to hold himself aloof till the battle of Sobraon (1846), when he appeared as a useful mediator and the trusted advisor of Sir Henry Lawrence. Two treaties were concluded. By the first the State of Lahore (i.e. West Punjab) handed over to the British, as equivalent for (rupees) one crore of indemnity, the hill countries between Beas and Indus; by the second[12] the British made over to Gulab Singh for (Rupees) 75 lakhs all the hilly or mountainous country situated to the east of Indus and west of Ravi" (i.e. the Vale of Kashmir).[11] Soon after Gulab Singh's death in 1857, his son, Ranbir Singh, added the emirates of Hunza, Gilgit and Nagar to the kingdom.


Portrait of Maharaja Gulab Singh in 1847, a year after signing the Treaty of Amritsar, when he became Maharaja by purchasing the territories of Kashmir "to the eastward of the river Indus and westward of the river Ravi"[13] for 75 lakhs rupees from the British (Artist: James Duffield Harding).The Princely State of Kashmir and Jammu (as it was then called) was constituted between 1820 and 1858 and was "somewhat artificial in composition and it did not develop a fully coherent identity, partly as a result of its disparate origins and partly as a result of the autocratic rule which it experienced on the fringes of Empire."[14] It combined disparate regions, religions, and ethnicities: to the east, Ladakh was ethnically and culturally Tibetan and its inhabitants practised Buddhism; to the south, Jammu had a mixed population of Hindus, Muslims and Sikhs; in the heavily populated central Kashmir valley, the population was overwhelmingly Sunni Muslim, however, there was also a small but influential Hindu minority, the Kashmiri brahmins or pandits; to the northeast, sparsely populated Baltistan had a population ethnically related to Ladakh, but which practised Shi'a Islam; to the north, also sparsely populated, Gilgit Agency, was an area of diverse, mostly Shi'a groups; and, to the west, Punch was Muslim, but of different ethnicity than the Kashmir valley.[14] After the Indian Rebellion of 1857, in which Kashmir sided with the British, and the subsequent assumption of direct rule by Great Britain, the princely state of Kashmir came under the paramountcy of the British Crown.

Ranbir Singh's grandson Hari Singh ascended the throne of Kashmir in 1925. The Maharajah Hari Singh never represented the will of his subjects, creating tension between the Hindu rulers and the Muslim population of Kashmir. Muslims in Kashmir detested him, as they were heavily taxed and had grown tired of his insensitivity to their religious concerns. The Dogra rule (the name of the municipal governments) had excluded Muslims from the civil service and the armed services. Islamic religious ceremonies were taxed. Historically, Muslims were banned from organizing politically, which would only be tolerated beginning in the 1930s. In 1931, in response to a sermon that had tones of opposition to the government, the villages of Jandial, Makila, and Dana were ransacked and destroyed by the Dogra army, with their inhabitants burned alive. A legislative assembly, with no real power, was created in January, 1947. It issued one statement that represented the will of the Muslim people: "After carefully considering the position, the conference has arrived at the conclusion that accession of the State to Pakistan is absolutely necessary in view of the geographic, economic, linguistic, cultural and religious conditions…It is therefore necessary that the State should accede to Pakistan".[citation needed]

This is one of the rare instances that an elected block of the people of Kashmir had been given the chance to speak. Representing the subjects who elected them, they sought accession with Muslim Pakistan. Prem Nath Bazaz, founder of the Kashmir Socialist Party in 1943, a reliable primary source of history, reiterated that a majority of Kashmiris were against the decision of the Maharajah in his book, The History of The Struggle of Freedom In Kashmir. He writes, "The large majority of the population of the State, almost the entire Muslim community and an appreciable number of non Muslims was totally against the Maharjah declaring accession to India." This statement, and the decision reached by the legislative assembly are important because they dispel any belief that the Kashmiris' religious ties with Pakistan did not necessarily indicate a will to unite. Indeed, the ethnic bond between Kashmir and Pakistan influenced a majority of the people to seek accession with Pakistan. The Hindu Maharajah would not listen, and continued to delay his decision about which nation to join.

Aung San Suu Kyi :Her Story

Aung San Suu Kyi :Her Story

She was a fighter. She fought for the people in her country. She does not live for wealth, prosperity and fame. She was imprisoned for reasons that are not clear. Denied her right to form a government. Her country is not developed and its people are still living below the poverty level while they are able to live better. She needs the support of the international community to change the current situation towards a better life. Let her free, gave her the opportunity to bring a better life to the people of her country.

International Human Rights Activist and Democracy Leader Nobel Peace Prize, Eleanor Roosevelt Human Rights Award, Presidential Medal of Freedom Recipient .

Nobel Peace Prize 1991

Daw Aung San Suu Kyi was awarded the Nobel Peace Prize in 1991. The decision of the Nobel Committee mentions:[113]

The Norwegian Nobel Committee has decided to award the Nobel Peace Prize for 1991 to Aung San Suu Kyi of Myanmar (Burma) for her non-violent struggle for democracy and human rights.

...Suu Kyi's struggle is one of the most extraordinary examples of civil courage in Asia in recent decades. She has become an important symbol in the struggle against oppression...

...In awarding the Nobel Peace Prize for 1991 to Aung San Suu Kyi, the Norwegian Nobel Committee wishes to honour this woman for her unflagging efforts and to show its support for the many people throughout the world who are striving to attain democracy, human rights and ethnic conciliation by peaceful means.

—Oslo, 14 October 1991

Living Legacy Award 2001

Aung San Suu Kyi is one of the world's most prominent figures in the struggle to advance democracy and human rights. In response to the tyranny and brutality of the military regime ruling her native Burma, she has become a unifying voice for the oppressed. She founded the National League for Democracy (NLD) and led it to a landslide electoral victory in 1990; the Burmese government has never honored that election. Despite enduring house arrests, separation from her loved ones, and threats against her life, she has refused to be silenced. Her unwavering commitment to securing a free Burma through non-violent means is an inspiration to people around the world.

She was born on June 19, 1945, in Rangoon, Burma (now known as Yangon, Myanmar.). She is the daughter of Aung San, a martyred national hero of independent Burma and a liberation leader. Her mother, Khin Kyi, was a distinguished Burmese diplomat. Mohandas Gandhi influenced Daw Aung San Suu Kyi in the philosophy of non-violent protest as a mean of bringing democracy to her country.

She went to school in Burma until 1960, when her mother was appointed ambassador to India. Suu Kyi studied in India and went on to further her education at Oxford University. There, she met her future husband, Michael Aris; the devoted couple later had two sons. In 1988, Aung San Suu Kyi returned to Myanmar to take care of her dying mother. While there, she saw the mass slaughter of protesters by the brutal military government. She defiantly began a peaceful struggle for democracy and human rights

She co-founded the National League for Democracy (NLD), the main opposition party in Myanmar. Aung San Suu Kyi was placed under house arrest to prevent her from competing in elections as the head of the new democratic movement. Her party won the national election by a wide margin in 1990, but the military dictatorship refused to honor the will of the people, and supressed all who opposed it to this day. The military constanty sought to force Suu Kyi to leave the country to return to her family in England from which they had kept her apart. She refused to do so until the country was returned to civilian government and political prisoners were freed, and bore the heavy coat on her personal happiness with her family in service to this higher calling. After looking at her accomplishments and her background, we must look at why Suu Kyi has gained support both domestically and internationally. She remained under house arrest until January 2001.

When Suu Kyi won the 1991 Nobel Peace Prize, the Norwegian Nobel Committee released a statement about her in recognition of her work. Part of it stated that: "She has become an important symbol in the struggle against oppression. "
She is a peace hero in every sense and as Vaclav Havel said, "an example of the power of the powerless." Her fear did not stop her from doing what was right, even if it meant her life. She knew what was important and realized the sacrifices that have to be made. Aung San Suu Kyi still fights to this very day for democracy to come to Myanmar, and wants to be able to enjoy it with the people.


Biography*
1942:
September 6. Marriage of Aung San, commander of the Burma Independence Army, and Ma Khin Kyi (becoming Daw Khin Kyi), senior nurse of Rangoon General Hospital, where he had recovered from the rigours of the march into Burma.

1945:
June 19. Aung San Suu Kyi born in Rangoon, third child in family. "Aung San" for father, "Kyi" for mother, "Suu" for grandmother, also day of week of birth.Favourite brother is to drown tragically at an early age. The older brother, will settle in San Diego, California, becoming United States citizen.

1947:
July 19. General Aung San assassinated. Suu Kyi is two years old. Daw Khin Kyi becomes a prominent public figure, heading social planning and social policy bodies.

1948:
January 4. The Independent Union of Burma is established.

1960:
Daw Khin Kyi appointed Burma's ambassador to India. Suu Kyi accompanies mother to New Delhi.

1960-64:
Suu Kyi at high school and Lady Shri Ram College in New Delhi.

1964-67:
Oxford University, B.A. in philosophy, politics and economics at St. Hugh's College (elected Honorary Fellow, 1990).British "parents" are Lord Gore-Booth, former British ambassador to Burma and High Commissioner in India, and his wife, at whose home Suu Kyi meets Michael Aris, student of Tibetan civilisation.

1969-71:
She goes to New York for graduate study, staying with family friend Ma Than E, staff member at the United Nations, where U. Thant of Burma is Secretary-General. Postponing studies, Suu Kyi joins U.N. secretariat as Assistant Secretary, Advisory Committee on Administrative and Budgetary Questions. Evenings and weekends volunteers at hospital, helping indigent patients in programs of reading and companionship.

1972:
January 1. Marries Michael Aris, joins him in Himalayan kingdom of Bhutan, where he tutors royal family and heads Translation Department. She becomes Research Officer in the Royal Ministry of Foreign Affairs.

1973:
They return to England for birth of Alexander in London.

1974:
Michael assumes appointment in Tibetan and Himalayan studies at Oxford University.

1977:
Birth of second son, Kim at Oxford.While raising her children, Suu Kyi begins writing, researches for biography of father, and assists Michael in Himalayan studies.

1984:
Publishes Aung San in Leaders of Asia series of University of Queensland Press. (See Freedom from Fear, pp. 3-38.)

1985:
For juvenile readers publishes Let's Visit Burma (see Freedom from Fear, pp. 39-81), also books on Nepal and Bhutan in same series for Burke Publishing Company, London.

1985-86:
Visiting Scholar, Center of Southeast Asian Studies, Kyoto University, researching father's time in Japan. Kim with her, Alexander with Michael, who has fellowship at Indian Institute of Advanced Studies at Simla in northern India.

1986:
On annual visit to grandmother in Rangoon, Alexander and Kim take part in traditional Buddhist ceremony of initiation into monkhood.

1987:
With fellowship at Indian Institute Suu Kyi, with Kim, joins Michael and Alexander in Simla. Travels to London when mother is there for cataract surgery.Publishes "Socio-Political Currents in Burmese Literature, 1910-1940" in journal of Tokyo University. (See Freedom from Fear, pp. 140-164.) September. Family returns to Oxford. Suu Kyi enrolls at London School of Oriental and African Studies to work on advanced degree.
1988:
March 31. Informed by telephone of mother's severe stroke, she takes plane next day to Rangoon to help care for Daw Khin Kyi at hospital, then moves her to family home on University Avenue next to Inya Lake in Rangoon.

July 23. Resignation of General Ne Win, since 1962 military dictator of Burma. Popular demonstrations of protest continuing.

August 8. Mass uprising throughout country. Violent suppression by military kills thousands.

August 15. Suu Kyi, in first political action, sends open letter to government, asking for formation of independent consultative committee to prepare multi-party elections.

August 26. In first public speech, she addresses several hundred thousand people outside Shwedagon Pagoda, calling for democratic government. Michael and her two sons are there.September 18. Military establishes State Law and Order Restoration Council (SLORC). Political gatherings of more than four persons banned. Arrests and sentencing without trial reaffirmed. Parliamentary elections to be held, but in expectation that multiplicity of parties will prevent clear result.

September 24. National League for Democracy (NLD) formed, with Suu Kyi general-secretary. Policy of non-violence and civil disobedience. October-December. Defying ban, Suu Kyi makes speech-making tour throughout country to large audiences.

December 27. Daw Khin Kyi dies at age of seventy-six.

1989:
January 2. Funeral of Daw Khin Kyi. Huge funeral procession. Suu Kyi vows that as her father and mother had served the people of Burma, so too would she, even unto death.January-July. Suu Kyi continues campaign despite harassment, arrests and killings by soldiers.

February 17. Suu Kyi prohibited from standing for election.

April 5. Incident in Irawaddy Delta when Suu Kyi courageously walks toward rifles soldiers are aiming at her.

July 20. Suu Kyi placed under house arrest, without charge or trial. Sons already with her. Michael flies to Rangoon, finds her on third day of hunger strike, asking to be sent to prison to join students arrested at her home. Ends strike when good treatment of students is promised.

1990:
May 27. Despite detention of Suu Kyi, NLD wins election with 82% of parliamentary seats. SLORC refuses to recognise results.October 12. Suu Kyi granted 1990 Rafto Human Rights Prize.

1991:
July 10. European Parliament awards Suu Kyi Sakharov human rights prize.October 14. Norwegian Nobel Committee announces Suu Kyi is winner of 1991 Peace Prize.

1991:
December. Freedom from Fear published by Penguin in New York, England, Canada, Australia, New Zealand. Also in Norwegian, French, Spanish translations.December 10. Alexander and Kim accept prize for mother in Oslo ceremony. Suu Kyi remains in detention, having rejected offer to free her if she will leave Burma and withdraw from politics. Worldwide appeal growing for her release.

1992:
Suu Kyi announces that she will use $1.3 million prize money to establish health and education trust for Burmese people.

1993:
Group of Nobel Peace Laureates, denied entry to Burma, visit Burmese refugees on Thailand border, call for Suu Kyi's release, Their appeal later repeated at UN Commission for Human Rights in Geneva.

1994:
February. First non-family visitors to Suu Kyi: UN representative, U.S. congressman, New York Times reporter.September-October. SLORC leaders meet with Suu Kyi, who still asks for a public dialogue.

1995:
July 10. SLORC releases Suu Kyi from house arrest after six years of detention.
In the last four years her movements have still been restricted. While she has had some opportunities to telephone her family in England, she is regularly denounced in the government-controlled media, and there is concern for her personal safety. Efforts to revive any NLD party activities have been balked, and its members have been jailed and physically attacked. In the first months after detention was ended, she was able to speak to large gatherings of supporters outside her home, but this was stopped. Yet her popularity in the country has not diminished.

Internationally her voice has been heard not infrequently. Reporters with cameras and videotape have been able to interview her in person, and telephone interviews with the media outside Burma have also been published. Using video cassettes she has sent out statements, including the keynote address to the NGO Forum at the U.N. International Women's Conference in Beijing in August 1995.

There have been a number of visitors from abroad, including a member of the Norwegian Nobel Committee, whom she told that Norway will be the first country she will visit when free to travel. SLORC has changed its name to the State Peace and Development Council, but its repressive policies and violation of human rights continue unabated.

Suu Kyi discourages tourists from visiting Burma and businessmen from investing in the country until it is free. She finds hearing for such pleas among western nations, and the United States has applied economic sanctions against Burma, but Burma's neighbours follow their policy of not intervening in the internal affairs of other sovereign states, and Burma has been admitted into the Association of South Eastern Asian Nations.

On March 27, 1999, Michael Aris died of prostate cancer in London. He had petitioned the Burmese authorities to allow him to visit Suu Kyi one last time, but they had rejected his request. He had not seen her since a Christmas visit in 1995. The government always urged her to join her family abroad, but she knew that she would not be allowed to return. This separation she regarded as one of the sacrifices she had had to make in order to work for a free Burma.

Periods under detention

20 July 1989: Placed under house arrest in Rangoon under martial law that allows for detention without charge or trial for three years.[34]

10 July 1995: Released from house arrest.[8]

23 September 2000: Placed under house arrest.[9]

6 May 2002: Released after 19 months.[9]

30 May 2003: Arrested following the Depayin massacre she was held in secret detention for over 3 months before being returned to house arrest.[46]

25 May 2007: House arrest extended by one year flouting a direct appeal from U.N. Secretary-General Kofi Annan to General Than Shwe.[47]

24 October 2007: Reached 12 years under house arrest, solidarity protests held at 12 cities around the world.[48]

27 May 2008: House arrest extended for another year, illegal under both international law and Burma's own law.[49]

11 August 2009: House arrest extended for further 18 months because of "violation" arising from the May 2009 trespass incident.

2009 international pressure for release and Burmese general election, 2010
Aung San Suu Kyi may be released "so she can organise her party," [85] for the upcoming Burmese general election. Though, it is unclear if she will be allowed to run as a candidate.
Burma's relaxing stance, such as releasing political prisoners was influenced in the wake of successful recent diplomatic visits by the US and other Democratic governments, urging of encouraging the Burmese towards democratic reform. U.S. President Barack Obama intends to personally advocate on the behalf of all political prisoners especially Aung San Suu Kyi, during the US-Asean Summit of 2009.[86]
Democratic governments hope that successful general elections would be a optimistic indicator of the Burmese governments sincerity towards eventual democracy. [87]. The Hatoyama government which spent 2.82 Billion yen in 2008, has promised more Japanese foreign aid to encourage Burma release Aung San Suu Kyi in time for the elections; and to continue striding towards democracy and the rule of law.[88]. [89]

In The Quiet Land

(By Daw Aung San Suu Kyi)

In the Quiet Land,

no one can tell

if there's someone who's listening

for secrets they can sell.

The informers are paid in the blood of the land

and no one dares speak what the tyrants won't stand.

In the quiet land of Burma,

no one laughs and no one thinks out loud.

In the quiet land of Burma,

you can hear it in the silence of the crowd

In the Quiet Land,

no one can say

when the soldiers are coming

to carry them away.

The Chinese want a road;

the French want the oil;

the Thais take the timber;

and SLORC takes the spoils...

In the Quiet Land....

In the Quiet Land,

no one can hear

what is silenced by murder

and covered up with fear.

But, despite what is forced,

freedom's a sound

that liars can't fake and no shouting can drown.



Free bird towards a free Burma

(By Daw Aung San Suu Kyi)

My home...

where I was born and raised

used to be warm and lovely

now filled with darkness and horror.

My family...

whom I had grown with

used to be cheerful and lively

now living with fear and terror.

My friends...

whom I shared my life with

used to be pure and merry

now living with wounded heart.

A free bird...which is just freed

used to be caged

now flying with an olive branch

for the place it loves.

A free bird towards a Free Burma.

Why do I have to fight???

(By Daw Aung San Suu Kyi)

They killed my father a year ago,

And they burnt my hut after that

I asked the city men "why me?"

they ignored"I don't know,

mind your business,"

the men said.

One day from elementary school I came home,

Saw my sister was lifeless, lying in blood.

I looked around to ask what happened,

if somebody'd known,

Found no one but living room as a flood.

Running away by myself on the village road,

Not knowing where to go but heading for my teacher

Realizing she's the only one who could help to clear my throat,

But this time she gave up,

telling me strange things in fear.

Why, teacher, why.. why.. why?

I have no dad nor a sister left.

To teach me and to care for me you said, was that a lie?

This time with tearful eyes she,

Again, said...

"Be a grown one, young man,

Can't you see we all are dying?

And stop this with your might as soon as you can,

For we all are suffering."