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Kashmiri Pandits : The lost identity

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Abhinav Tripathi ID: 201101001
Culture, Politics and Identity
Kashmiri Pandits : The lost identity

“Where are you from?” This is one question we ask others without reading too much into it. When we ask
this, generally, we do not imply anything else and we simply want to know which place the other person
belongs to. It sounds fairly straight forward to us but it isn’t so simple for certain communities who no
longer can associate themselves with their homeland. This dilemma is faced by the people who have been
away from their homeland for a long time because its not just the land or the houses they leave behind, its
the culture, the distinctive practices and the identity that they leave behind when they sever ties with their
native place. A large section of our population has not felt the loss of their identity and will probably never
face this issue but we have one such community which has become refugee in its own land. These people
can go anywhere in the world but unfortunately, returning back to home remains a distant dream for them.
They can ‘visit’ their homeland but cannot settle there again. They are the victims of the government’s
apathy, they are the victims of militancy, they are the victims of the circumstances, they are - Kashmiri
Pandits.
In this research paper, I intend to look at the plight of the Kashmiri Pandits. I have tried to understand the
history of Kashmir and also made an effort to understand the role of politics in the whole issue. I have
made an effort to understand how Kashmir came into being as a Hindu state and over the years turned into
a Muslim majority area from where the Pandits have been made to flee on several occasions. I have also
tried to understand the identity crisis faced by the Kashmiri Pandits at present.

Kashmir in legends1
Before talking about the current situation, it is very important to have a little knowledge about the history
of Kashmir. Going by the stories, Kashmir valley was initially uninhabitable for the humans as most of the
parts were submerged under water. It was then ruled by king Neel . A demon named Jalodbhav had
created havoc in the whole valley. He was immortal in the waters due to the boon from Lord Brahma.
Ultimately, Jalodbhav was killed by Lord Vishnu after drying up of the lake with the help of Lord Balram. It
came to be known as Kashmir after the name of Kashyap Rishi who brought the gods to earth.
The whole point of talking about this story is to reiterate the fact that Kashmir was a Hindu state by origin.

Invasions and conversions

Kashmir valley remained a safe home for the hindus until the end of the 14th century. By the beginning of
the 14th century, Islam was slowly seeping into the society and there was no apprehension about the
presence of the muslims. Lal Ded, who was a Shaivite sect mystic and a Sufi Saint2 , said in those times :
“Shiv chhuy thali’e thaali’e rozaan
Mo zaan Hyon’d tey Musalmaan” 3

Meaning : Shiv is present in all particles and every lifeform

Never distinguish between a Hindu and a Muslim

As the 14th century was coming to an end, this teaching was losing weight. Sultan Sikander became the
king of Kashmir and started destroying all the symbols of Hinduism, including the religious texts, temples

1
Dr.R.K.Tamiri, “Konsarnag - Myth, Legend and History,” Kashmir Sentinel, [Accessed on - 22 April 2014],
http://kashmirsentinel.org/konsarnag-myth-legend-and-history/
2
 “Kashmir, its history and people,” Demythic.com, [Accessed on - 20 April 2014],
http://demythic.com/Lalleshwari.htm

3
 G.N Raina, “Ancient and Modern Ascetics in Kashmir,” Kashmiri Overseas Association, [Updated on ­ 20 
April 2014], http://koausa.org/saints/ 
1 
Abhinav Tripathi ID: 201101001
Culture, Politics and Identity
Kashmiri Pandits : The lost identity

and idols. Pandits were killed in huge numbers. It was during this time that mosques were built in the valley,
muslim scholars started coming to Kashmir and Islam gained prominence in the region.
After Sultan Sikander, there came a relatively calm period until the Chaks, who belonged to the Shia sect of
Muslims, came into power around the late fifteenth century. They were pitched against both- the Hindus
and the Sunni Muslims. Kashmir flourished under the rule of Akbar and the period, after Kashmir was taken
over by the Mughals in 1589, remained lesser turbulent until Aurangzeb came into power in 1658. This
period was so brutal that the Hindus approached Sikh Guru, Tegh Bahadur who sacrificed himself for
protecting the Hindus. He challenged Aurangzeb that if Aurangzeb could convert him to Islam, all pandits in
the valley will accept Islam. Guru Tegh Bahadur was tortured and killed mercilessly after failed attempts of
conversion.
After the downfall of Mughal empire, Kashmir slipped into the hands of Afghan rulers who resorted to
mass conversions. They used to threaten the Pandits those who did not accept Islam would be killed and
those who surrendered, would be fed with a calf’s meat and their sacred thread would be snapped.
Then came the Sikhs from whom the Valley passed into the hands of Dogra rulers who bought it from the
British colonialists. Dogras ruled Kashmir until its accession to India. These rulers were sympathetic towards
the Pandits while they treated the Muslims badly.4

The exodus of Kashmiri Pandits in 1990

It doesn’t make sense if I keep on retelling the story in chronological order. Everyone of us knows that the
Pandits were forced to leave their homes and seek exile in other places of the country. This did not happen
in a day or two, but, it was the result of many things that got accumulated over the years.
On October 14, 1989 , people of Kashmir witnessed a massive crowd participating in the
Eid-e-Milad-un-Nabi procession but there was something unusual. They shouted the slogan :

Yahan kya chalega, Nizam-e-mustafa

La sharqiya la garbiya, Islamia Islamia

Meaning : What will work here? The rule of Mustafa

No eastern, no western, only Islamic, only Islamic5

Whatever was happening in those times was not happening just in the heat of the moment. It was a war
waged against the Hindus. It was a direct attack on their faith.Kashmir had never been a pro-Indian state.
By Jinnah’s two nation theory, many muslims believed that they should be the part of Pakistan. As Rahul
Pandit recalls in his book, he was caught with disbelief when he witnessed the stadium erupting with the
cries of “Pakistan zindabad!” during the first ever international cricket match played in Jammu and Kashmir.
It is important to note that it was the year 1983 - seven years hence, Kashmir was to see the exodus.6
According to a report7 published in New Bharat Times, as many as 92 temples faced the heat of communal
violence over a period of six years , from 1986 to 1992.

4
 Rahul Pandita, Our Moon has Blood Clots : The exodus of Kashmiri Pandits (India : Random House India, 
2013), 15­18 
5
 Rahul Pandita, Our Moon has Blood Clots : The exodus of Kashmiri Pandits (India : Random House India, 
2013), 65­66 
 
6
 Rahul Pandita, Our Moon has Blood Clots : The exodus of Kashmiri Pandits (India : Random House India,  
2013), 51 
7
 “List of Temples destroyed by Islamic terrorists,” Kashmiri Pandit Network, [Accessed on 17 April 2014], 
http://www.ikashmir.net/templesdestroyed/7.html 
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Abhinav Tripathi ID: 201101001
Culture, Politics and Identity
Kashmiri Pandits : The lost identity

On January 19, 1990 ,what was coming in the near future, became evident. The Farooq Abdullah led state
government had resigned8 at the law and order was totally out of place. The central government sent
Jagmohan as the governor and the Governor's rule was imposed in the state from January 20,1990. The
night of 19th January experienced total anarchy. Thousands of anti-hindu people came out in the streets9 .
The loud speakers from the mosques broadcasted threatening messages. One such message was :
“Assi gacchi panu’nuy Pakistan, baatav rostuy, batenein saan.” 10

Meaning : We’ll turn Kashmir into Pakistan, without the Pandit men, but with their women.

All such venomous statements were clearly threatening the Kashmiri Pandits. This message was very clear -
the crowd did not want Kashmiri Pandits in the valley. This began the exile of Kashmiri Pandits which still
continues.

The failed state of Kashmir

There are many theories behind what happened in Kashmir. Separatist leaders say that it was the
government’s policy so that after the pandits had fled, they could have a free hand in acting against
militants. In an interview with Al Jazeera11 , Mridu Rai, the author of famous book- ‘Hindu rulers, Muslim
Subjects : Islam, Rights and History of Kashmir’, mentions this in her answer to one of the questions. Wajahat
Habibullah, who was a senior Indian administrator in the state at that time, approached the governor
Jagmohan on the request of several Muslims and suggested that the governor should broadcast a
message on television with this appeal by the Muslims to stop Kashmiri Pandits from fleeing. Instead,
Jagmohan appealed to the Pandits to leave the valley and told that the refugee camps were setup in
Jammu. He also added that their security could not be guaranteed in the valley. While people smell
conspiracy in this, I feel that by the time Jagmohan reached the valley, situations were out of control.
Farooq Abdullah’s government had failed to ensure law and order, how could one expect a single man to
change everything alone.

Furthermore, while reading about Jagmohan and the events that were happening around that time, I came
across an open letter from Jagmohan which was addressed to Rajiv Gandhi12 .
The contents of the letter highlight the inactivity of Indian government even on several alarms. I am listing
down some excerpts from his letter. He writes - “Even prior to the day (December 8, 1989) of Dr.
Rubaiye Sayeed's kidnapping, when the eagle of terrorism swooped the state with full fury, 1600
violent incidents, including 351 bomb blasts had taken place in eleven months. Then between

8
 “A chronicle of important events and dates in J&K’s political history”, Kashmir Politics [Accessed on 16 
April 2014], http://www.jammu­kashmir.com/basicfacts/politics/political_history.html 
 
9
 https://www.youtube.com/watch?v=SpC­jJbNhyA  
Rawal TV, “Kashmiri Hindu Pandits on Kashmir Issues ­ Bilatakalluf with Tahir Gora Ep80”, Online 
video,Rawal TV,YouTube, 15 February 2013,Web, [Accessed on 21 April 2014] 
  
10
 Rahul Pandita, Our Moon has Blood Clots : The exodus of Kashmiri Pandits (India : Random House India, 
2013), 51 
 
11
 Azad Essa, “Kashmir : The Pandit Question”, Aljazeera, [Updated on 01 August 2011], 
http://www.aljazeera.com/indepth/spotlight/kashmirtheforgottenconflict/2011/07/2011724204546645823.html 
 
12
 “Letter to Mr. Rajiv Gandhi,” Kashmiri Pandit Network,[Accessed on 20 April 2014], 
http://www.ikashmir.net/jagmohan/jagmohan2rajiv.html 
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Abhinav Tripathi ID: 201101001
Culture, Politics and Identity
Kashmiri Pandits : The lost identity

January 1 and January 19, 1990, there were as many as 319 violent acts - 21 armed attacks, 114
bomb blasts, 112 arsons, and 72 incidents of mob violence.”

He also highlighted the fact that even the officials were reluctant to act against the militants but still the
government didn’t do anything - “You, perhaps, never cared to know that all the components of
the power structure had been virtually taken over by the subversives. For example, when Shabir
Ahmed Shah was arrested in September 1989, on the Intelligence Bureau's tip- off, Srinagar
Deputy Commissioner flatly refused to sign the warrant of detention. Anantnag Deputy
Commissioner adopted the same attitude. The Advocate-General did not appear before the
Court to represent the state case. He tried to pass on the responsibility to the Additional
Advocate General and the Government council. They, too, did not appear.”

Jagmohan was saddened by the fact that he was being portrayed as communal and anti-Muslim. He made
several arguments which unmasked the Indian government. In his letter, he questioned the decisions and
the statements made by the congressmen and their allies. He also questioned the credibility of former Chief
Minister Farooq Abdullah, who was a close ally of Rajiv Gandhi - “Your principal prop of current politics
of Kashmir, Dr. Farooq Abdullah, was not to be left behind in the drive launched to create an
'anti-Muslim' image of mine. In his interview published in the Times of India of August 30, 1990,
he said, "A known anti-Muslim was appointed as Governor of a Muslim majority state". How
untrue, how unfair, was the propaganda, should be obvious from the fact that on November 7,
1986, at the time of his swearing-in-ceremony, Dr. Farooq Abdullah, in a public speech for which
the records exist, said: "Governor Sahib, we should need you very badly. It is, indeed, amazing that
such remarkable work could be done by you in a short time through an imbecile and faction-ridden
bureaucracy. If today three ballot boxes are kept - one for the National Conference, one for the
Congress and one for you, your ballot box would be full while the other two ballot boxes would be
empty". “

By mentioning about this letter, I am not trying to portray a clean image of any single person but this letter
is important as it exposes the negligence and political failure of the Indian government as well as the state
government. This letter is dated back to April 21, 1990 - about three months after the exodus began. Rajiv
Gandhi probably tried to gain sympathy from the Muslim voters and in the process he made Jagmohan, a
sacrifice goat. The Indian government had failed to act despite several warning signs and it let the situation
out of control.
Jagmohan’s letter clearly suggests that he had very little faith left in the system in which he was operating.
May be this is why he appealed to the pandits to leave the valley and move to the refugee camps in Jammu
because he had not got any support from the government in the past and he might have feared that the
government will still remain dormant.

Accession of Kashmir - a political blunder

At the time of independence, Maharaja Hari Singh was the ruler of Jammu and Kashmir. He belonged to
Dogra dynasty and was sympathetic towards Hindu while the majority of population in the Kashmir valley
was Muslims. It is believed that the Maharaja became an eyesore to the Britishers when he talked about his
commitment to Indian union during the round table conference in 1931. He was the chairman of Chamber of
Princes( an institution through which the rulers of princely states could communicate their issues to the
British Indian government). He said - “I am an Indian first and then a Maharaja.”13

13
 “Rich Tributes paid to Maharaja Hari Singh,” State Times, [Updated on 27 April 2012], 
http://www.statetimes.in/news/rich­tributes­paid­to­maharaja­hari­singh­2/ 
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Abhinav Tripathi ID: 201101001
Culture, Politics and Identity
Kashmiri Pandits : The lost identity

This statement showed Maharaja’s inclination towards the Indian union but then we need to understand
what factors delayed the accession of Kashmir to India. While Hindus and Muslims had largely lived in peace
under the rule of the Dogra ruler, all the important posts were occupied by Hindus. Whether or not the
Hindus were more qualified is a different issue altogether but it did create some resentment in the hearts
of Muslims. After the Maharaja’s statement at the Round Table Conference, British got worried and it is
believed that Sheikh Abdullah was sent to Kashmir to create communal tensions between the Hindus and
the Muslims so that the British could implement their policy of divide and rule.14 Sheikh Abdullah was
believed to be a close aide of Jawaharlal Nehru and Nehru could not listen a word against him. Later, in
1964, a prominent Bombay weekly - Blitz, published an article dubbing Abdullah as a British agent. While I
could not find the article, I found evidence that such an article was published. 15
Sheikh Abdullah became successful in spreading communalism as the majority population - Muslims, were
under represented. There were riots - in 1931 and then in 1932 too. The instability in the valley was setting
in and Sheikh was slowly gaining more and more support. He got the biggest supporter in form of Nehru.
When Sheikh Abdullah launched the Quit Kashmir Movement in 1946 and was arrested, Nehru requested
the Maharaja to release him. Maharaja declined and also imposed a ban on Nehru’s entry into the valley.16
This was a severe blow to Nehru’s ego who then violated the ban and was arrested.
Former Member of Parliament, DC Prashant describes the case of accession from his point of view.
According to him, Maharaja was annoyed by Nehru’s statement when Nehru described Srinagar as “the city
is dead” when 8 people were killed during the Quit Kashmir Movement against the Maharaja. An annoyed
Maharaja in reply, issued a statement - “I will never accede to Nehru’s India.” Unfortunately, Maharaja Hari
Singh had to later accede to India for the greater good of his people.
When Kashmir was invaded by the Mujahideens supported by the Pakistan army, the Maharaja finally
decided to join India but accession was delayed by Nehru due to his personal issues and his closeness with
Sheikh Abdullah. Maharaja wanted the security of his state so he directed his prime minister to begin talks
with Pakistan. It was then that Sardar Patel intervened and the accession was accepted but with some
stringent conditions which clearly indicated Nehru’s ill-intentions towards the Maharaja. The Maharaja had
to appoint Sheikh Abdullah as the Prime Minister of Kashmir much against his will and had to leave Kashmir.
17

Later, Sheikh Abdullah’s intentions became clear with his statements. He never believed in the idea of
Kashmir united with India. In one of his statements he said - "we have picked up the crown of Kashmir from
the dust and whether we accede to India or to Pakistan is a secondary question, first of all we have to
complete our freedom."18 He probably wanted to rule a separate state and he was instrumental in framing

 
14
 Narendra Sehgal, “The Rise of Sheikh Abdullah as British Agent,” Converted Kashmir, [Accessed on 22 
April 2014], http://www.kashmir­information.com/ConvertedKashmir/Chapter17.html 
 
15
 “1964: Blitz dubs Sher­e­Kashmir British Agent,” Kashmir Reader,[Accessed on 22 April 2014], 
http://kashmirreader.com/1964­blitz­dubs­sher­e­kashmir­british­agent­9043 
16
 Narendra Sehgal, “The Rise of Sheikh Abdullah as British Agent,” Converted Kashmir, [Accessed on 22 
April 2014], http://www.kashmir­information.com/ConvertedKashmir/Chapter17.html 
 
17
 Pt. Ramesh Chander Ganjoo, “Kashmir : Truth behind politics,” Boloji, [Updated on 9 February 2011], 
http://www.boloji.com/index.cfm?md=Content&sd=Articles&ArticleID=10529 
 
18
 Narendra Sehgal, “Pt. Nehru committed blunders,” Converted Kashmir, [Accessed on 22 April 2014], 
http://www.kashmir­information.com/ConvertedKashmir/Chapter18.html 
 
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Abhinav Tripathi ID: 201101001
Culture, Politics and Identity
Kashmiri Pandits : The lost identity

of the Article 370 of the constitution according to which, all the decisions except for foreign affairs,
defence, finances and communication need the consent of the state government.19 This strengthened
Abdullah’s separatist motives.

The whole point of reading the story of accession of Kashmir is to understand the perennial conflict that
we got along with the accession of Kashmir. Wrong judgement on part of Nehru let the reign of Kashmir
slip into the hands of a person who was communal by nature and who never believed in the idea of
integrating with India. All this kept the tensions alive between the Hindus and the Muslims in the valley. A
large part of the Muslim community always identified themselves with Pakistan rather than with India. The
cricket stadium incident stated earlier, is just one of the examples where we see the support for Pakistan. In
my views, it was a big mistake to appoint Sheikh Abdullah as the Prime Minister. In 1953, Sheikh Abdullah
was arrested for conspiring against India. A case against him started in 1958 and after 6 years, when the
whole nation was waiting for the judgement, Nehru withdrew the case in April, 1964. Abdullah was released
and he visited Pakistan during the first week of May.20
The main issue that led to the exodus of the Kashmiri Pandits many years later was probably the
anti-national feelings among the Muslim youths coupled with the support from the other side of the
border. All through this exodus period, militants kept demanding a Pakistan out of Kashmir and the fear of
death and torture made Pandits to run away.
There might be several other dimensions to the political understanding of the issue but broadly looking, all
the problems appear to have originated from the lack of political will power and poor decision making.
Whatever be the case, we have a community before us whose identity is threatened.

The lost identity

When the exodus began in 1990, the Pandits had not imagined that they were leaving their homeland
forever and now they can go to their native places only as visitors. Some people were lucky who had good
Muslim neighbours to take care of their property while most of them were unlucky as after they left, their
houses were looted, burned and illegally occupied. Many people were forced to sell their properties at
dearth cheap rates. But it was not just the property that the Pandits were losing while they were leaving
their homes, it was their identity too, which was under serious threat. Prof. Indu Kilam writes a poem in one
of her research papers which portrays the identity crisis very well -

I left behind my identity

When I was forced to flee
And I need to prove my pedigree
While I am here
As a refugee
I possessed neither the ration card
nor my school diploma
nor the state subject certificate
nor the voter’s list
my own or of my family
My status is under question,

19
 “What is Article 370?,” The Times of India,[Updated on 3 December 2013], 
http://timesofindia.indiatimes.com/india/What­is­Article­370/articleshow/26780057.cms 
 
20
 Narendra Sehgal, “Kashmir Conspiracy Case,” Converted Kashmir, [Accessed on 22 April 2014], 
http://www.kashmir­information.com/ConvertedKashmir/Chapter20.html 
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Abhinav Tripathi ID: 201101001
Culture, Politics and Identity
Kashmiri Pandits : The lost identity

My identity suspect,
for I am unable to adduce
any documents or evidence
or proof that I and my ancestors
have lived in my motherland
for five thousand years.
There are three hundred and fifty thousand here
Who could vouch for me
but their testimony is null and void
for they, like me,
roam without identity.
Who am I,
Oft do I ask myself
and others too,
but a reply
is hard to come by.21

This poem brings out the emotions of a refugee very well. While talking to one of my friends, I felt the pain
of being pushed away from your own land. He said - “Yes I go to Kashmir. We have a house there. I am
aware of all the streets, every nook and corner but I am not one of them anymore. I go to that place as a
visitor, I no longer go to my home.”
During my research, I talked to a person aged around 45 , one person aged 20 and another aged 18. I chose
these ages for specific reason. I wanted to know whether the younger generation also feels for the loss or
those feelings are going away. The person aged 45 was deeply saddened as he had lost everything he had
built there. It was the home of his ancestors and he had spent his prime-time in the valley so the loss for him
was huge. The younger people did not feel that much about the loss because they haven’t seen the Kashmir
before the exodus. All they know about the sense of loss, is through the stories told to them.

Apart from this, when it comes about preserving the Kashmiri identity, it is becoming difficult these days.
Pandits migrated to various parts of the country - those who had friends or relatives in other parts of
country, shifted there and those who had no place to go - took shelter in refugee camps. The younger
generation who were small kids at the time of exodus or who were just born, do not see a point in
returning back to the valley. One of the girls I talked to, said that why should she return to the valley. There
is no future. Her statement is absolutely correct - there are no industries, no glamorous life and on top of it
there is so much insecurity. This was a straight-forward interpretation, what is more important is the fact
that she doesn’t want to overtly attach to her homeland and remain committed to it whereas the
middle-aged person still wants to settle in the valley. This clearly suggests that the younger generation of
the Kashmiri Pandits are not very particular about preserving their identities. With the cross cultural
marriages, their identity has become even more fragile. The exodus took place more than 20 years ago.
This is a huge time span for memories to faint. Dr. Shakti Bhan who is a gynaecologist in New Delhi and who
is a Kashmiri Pandit, admits that the identity of the Kashmiri Pandits is getting eroded at a rapid pace 22 .

21
 Prof. Indu Kilam, “Identity crisis among Kashmiri Pandits,” page ­1, [Accessed on 20 April 2014], 
http://repository.forcedmigration.org/pdf/?pid=fmo:2403 
22
  https://www.youtube.com/watch?v=L2­1HOGwORk 
NDTV, “Kashmiri Pandits ­ The forgotten Minority”, Online video,NDTV,YouTube, 08 May 2013,Web, 
[Accessed on 21 April 2014] 
  
7 
View publication stats

Abhinav Tripathi ID: 201101001

Culture, Politics and Identity
Kashmiri Pandits : The lost identity

Different rituals, culture and the language is almost lost and there is no way it can be preserved until that
broken link with the valley is re-established.
I believe that Kashmiri Pandits have been the victims of government’s apathy otherwise how can such a
sensitive issue remain unresolved for more than 20 years. Government has made efforts to bring back
Kashmiri Pandits but efforts have never been made to re-integrate the Pandits with the mainstream
society. According to a report23 by NDTV, 5 settlements have been built to rehabilitate the Kashmiri
Pandits but all these settlements are located in the outskirts. One more important point that comes up in
this report is that so much time has passed that both the Muslim and the Pandit communities have almost
forgotten to accommodate each other. A whole generation of Kashmiri Pandits and a whole generation of
Muslims has grown up without each other’s presence and now it looks highly impossible that the Pandits
can ever return to their old homes because things are no longer the same. The social fabric has already
fallen apart. Now the only thing that the Pandits are left with are the memories and that too will fade away
and will get eroded as few more generations remain away from their homeland.
Concluding everything, the identity of the Kashmiri Pandits is under serious threat as they are now a
dispersed community. Although they have formed online communities and other groups like Panun
Kashmir, these groups can only serve the purpose of passing on the stories and keeping them alive.
Nothing can bring back their culture, their language and most importantly their homeland. Since very little
has been done in the last 24 years, it creates hopelessness for future too. While some Pandits are still
remaining in the valley, there are hopes of revival but it looks like as if the society has already been highly
Islamicized. One of the migrants raised the issue of no holiday on Deepawali 24 - this is an open challenge to
our secular credentials and a question mark on the existence of the Pandits in the valley.

Thank You

23
  https://www.youtube.com/watch?v=eeVO_wglqoE 
NDTV, “Kashmiri Pandits ­ Imaginary Homelands”, Online video,NDTV,YouTube, 18 January 2013,Web, 
[Accessed on 21 April 2014] 
 
24
 https://www.youtube.com/watch?v=eeVO_wglqoE 
NDTV, “Kashmiri Pandits ­ Imaginary Homelands”, Online video,NDTV,YouTube, 18 January 2013,Web, 
[Accessed on 21 April 2014] 
 
 
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