Connect with us

Opinion

Thaw in Social Forestry campaign

The Kashmir Monitor

Published

🕒

on

IST

By Bhushan Parimoo

It appears that the thaw has just set in within the deliverance apparatus of the Social Forestry. Very minute and feeble softening yet gives sign of hope. A matter to rejoice among the Nature Watchers and those who exclusively dependant on it one way or the other on it. Social Forestry Department has been subject to a Series of multiple frozen layers of negligent accumulated over years. To take it from the morasses of insensitive administrative mill. Required efforts of the hurricane nature to put it once again on rails to move forward. Indeed a Commendable patient endeavour seen after a long time.


Despite its mission has a long way to go to achieve the envisaged goal. It has been the perhaps only Afforestation Programme in the state. Which in its short span of activities has unmatched roll of success stories to write home about. Claims to have planted 13.00 Crores of plants covering an area of about 1.69 Lac hectares so far. Besides it 16 .00 Crores of plants has been distributed to the farmers for planting in their own propriety lands free of costs. This resulted to take off ever growing unavoidable pressure from forests to meet the demand for Fruit boxes. Social Forestry activities brought in through the Farm Forestry delivered unbelievable role in meeting the demand for 7.00Lacs Fruit boxes annually since 1982.

 

Sustained the Bat manufacturing industry in the valley ensuring the required supply for the manufacturing of Cricket Bats. Jammu region could get entire requirement for plywood industry from Eucalyptus Farm Forestry.


At the National Level Social Forestry Activities got “INDIRA PRIYADARSHANI VRIKSHA MITRA AWARD “Awards twice 1993 and1998.

Social Forestry means the management and protection of forest and afforestation of barren and deforested lands with the purpose of helping environmental, social and rural development. Social Forestry term was first used here in the state some 29 years earlier in 1990.Although The National Commission on Agriculture, Government of India recommender in one of its reports in 1976. Recommended that there is a dire and immediate need to supplement the efforts to create enthusiasm among masses for forest conservation and planting trees under Van Mahotsav program. Which was started by Kulapati Kanhaiyalal Munshi,the then Indian Union Minister for Agriculture and Food .It was called Social forestry which shall have the basic element for the people by the people and of the people approach. In a democratic way approach of forest conservation and usage. Agriculture Commission Report on rural Development has 17 volumes, elaborating each and every facets of rural economy. The recommendation of the Agriculture Commission came as a blessing in disguise to the Forest Department here. This writer as environmentalist activists has been in watch from very close quarters the way vandalism of Forests was carried upon.


A Government Sponsored exploitation to denude its world fame Forests. In the process threw cautious to the winds. Ignored well defined forest management practices which were in vogue in the state. Grow more Food in which a tiller was given free hand to grab as much Forest land as he can convert it to Agriculture purposes. It was under the directions of Revenue Minister late Mohammad Afzal Beig post 1947.Another one unscientific extraction of Green Gold even mother trees were not spared. Till a time came there was very little Green Gold to exploit. So to cover up misdeeds, avoid hue and cry. As news trickled in from other states that Social Forestry Programmes and tacit support of the centre Government. Which requires less greasing and arduous efforts to push the file for the approval? Department followed the track and got World Bank loan for the project sanctioned. And one fine morning mission was started with an appropriate Slogan serve the Society through the Social Forestry .That was the years 19981-82, project had sanctioned time frame of five years. Extended on public demand up to 1990-91. Project had an area of operation in all districts of the State except Leh and Kargil..Intent to raise plantations on village waste lands, river banks, canal sides, roadsides, farm bunds and on degraded Forest lands. Through these plantations it intends to protect the environment restore its aesthetic appeal. With it to release pressure from fragile environment. Through public participation fuel Fodder and small timber is made available. This a basic requirement of dire necessity to rum rural economy. Although such programmes were already here in the state. But post 1947 were allowed to suffer due to paucity of adequate funds. And over a period of time allowed to be discarded altogether. Department Forests used make available sufficient timer on monthly quota as per scale to urban society. Department of Food and Supply would through its network used to supply the ration card holders the Fuel Wood with the Essential commodities. These items used to be transported through navigated boats and made available as per calendar at fixed points on the both banks of River Jhelum. To ensure its availability due care used to be taken by the Forest Department not to give reason to complain and face wrath .The nostalgic view of it is still in the memories to cherish.
Maharaja Partap Singh earned the distinction of setting up the first food rationing department in India in 1918 and later on supply of fire wood was added to this system to control reckless felling. To meet the ever growing demand on the sustainable basis .Department of Forests created in a phased manner subjected to fund availability .About scores of wood lots in the valley with a sixteen years of rotational cutting programme for sustainable availability of Fuel Wood. In Jammu where comparatively due to climate demand of Fuel wood was less and was locally available even in Winter Capital Jammu. Apart from the fuel which is a basic necessity and wood based Fuel is renewal and everlasting. Whereas LPG is not renewal source costlier and undependable one in rural scenario. With it the Fodder on which the Livestock sector exclusively rests. Supplements income from crop production and other sources and absorbs income shocks due to crop failure. It generates a continuous stream of income and employment and reduces seasonality in livelihood patterns particularly of the rural poor (Birthal and Ali 2005).


While crop sector is on decline, livestock sector has shown constant rise in spite of impedes, annual growth of GDP,gross domestic product, from livestock is 7.3% in compression to much pampered crop sector is said to be mere3.1%. With it raising Plants for minor timber for local needs were met besides surplus to be sold and supplement the meagre income of the villagers. Project had envisaged with the World Bank loan to bring 440000 hectt area under various categories of plantation and 11 crores plants to be planted. Which shall generate over 12 million man days of employment during this period. And as per record which this a writer has with him had shown to achieve the target cent per cent. Under Strip Plantation, Wet Lands, Degraded Forests, Village Woodlots and Farm Forestry. Graph of achievement from a low key went up steadily. To start with first years it was 1700 hectt, next 4800 hectt, than 8650heecct, 13,359 Hectt, 15,500 hecct and grand total 44,000 hecct. Project had not a smooth sailing to start with.

Worrisome teething trouble were experienced to sell the idea to the villagers .Who were aware of its method of working. But with hard persuasion engaging Motivators from the wards of Opinion Leaders of the villages. Project started moving gaining momentum with each passing days.


Unfortunately with the World Bank period of assistance over, whole Project was brought to screeching halt. It was starved of funds and despite demand, in mid-June 2001 it was ordered to wind up. However it dragged its feet, only how to deal with its regular Staff. Paucity of adequate funds to carry on the mission to its logic end its growth started showing considerable retarded effects. It is standard practice observed in that when a Project period comes to end. It is left high and dry asking the locals protect and maintain themselves these raised assets minus required finical support on minimum basis. It is an irony what make those in the administration to comprehend that the marginalised section of the society shall do it. Knowing well this section has to toil hard just for a meagre two square meals. At times miss it too. Nurseries those established with a passage of time were discarded, and thus lost.


After procreated correspondence, some lobbying pleading the case Social Forestry Project was given sanction to convert it a full-fledged Project in October 2001. In its hay days Project had vibrant with its activities with peoples participation. Department has to double its efforts to meet the aspirations and demands in grey area. one of it is Fodder, and how to make value added Items out of Wood so produced, Which at present is sold as raw produce, not remunerative one to grow. Mass awareness; inculcate confidence, through the institution its Students induced to participate with enthusiasm. Let be a Social revolution active participation. Youth clubs, Women Clubs, opinion leaders of repute and off course the Panchayata has to be involved. Let it be called peoples movement with the Social Forestry participation. Availability of sapling should not be more than a Km away. All the more provide what is in demand in the area instead what the department has in hand. For it detail planning methodology has to be put in action.


(The Writer is a Jammu based Environmentalist)


The Kashmir Monitor is the fastest growing newspaper as well as digitial platform covering news from all angles.

Advertisement
Loading...
Comments

Opinion

Easter Sunday Massacre in Sri Lanka

The Kashmir Monitor

Published

on

By Lukman Harees

What happened in Sri Lanka on this black Easter Sunday, in a series of well-orchestrated and coordinated terror attacks on churches and other locations, is an unforgivable and brutal tragedy of catastrophic proportions. A deadly wave of suicide bombings ripped through many churches and few leading hotels in the capital Colombo, as well as in many other parts of the country, making, an otherwise serene, ‘Easter Sunday’ the darkest day in recent history. At least 290 people were reported killed, with 500 injured in this dastardly terror attack. The spate of senseless killings and terror attacks on innocent civilians, on a day when Christians were engaged in reflection and prayer, deserves severe condemnation by people of all faiths, which brought back ugly memories of the bloody chapter of an inhumane war which engulfed Sri Lanka for over three decades in its recent history. It is the height of depravity to target worshippers on their holiest days, proving that terrorists have no race or religion, and that perpetrators of these terror attacks speak for no one but themselves.

The Easter Sunday massacre was certainly a shocking tragedy. Sri Lanka appears to be heading towards another chapter of terror and violence after a period of relative peace and calmness since the end of a bloody war in 2009. However, what causes much concern and fear is that the potency of terror lies not in the act but in the aftermath. The act is death and destruction, horrendous in itself. The response is what gives it political traction. All that the terrorists want is the oxygen of publicity and for the nation to go berserk, declare emergencies, tear up freedoms, and organise attacks on the people at the grass-root levels who have nothing to do with the massacre, thus, creating mayhem in the already wounded nation by the scars of war. By capitulating to these desires, the country would vastly increase the power of terror – and the likelihood of imitation.

 

The government has imposed a state of emergency and a curfew to maintain law and order, as well as to prevent communal tensions, as there are fears that the Easter Sunday bombings could spark fresh sectarian violence. The state of emergency will grant police and the military extensive powers to detain and interrogate without court orders and was in force at various times during the civil war that raged from 1983 to 2009. As well as this, there are bans placed upon social media to prevent any dissemination of conspiracy theories and misinformation. Still, the government and intelligence services are being blamed for ignoring many prior warnings regarding preparations for an operation of this magnitude. One of the local militant groups immediately accused of orchestrating the massacre was National ThowheedJama’ath (NTJ), which was reportedly warned of by local Muslims, according to a top Sri Lankan police officer.

However, the more worrying aspect is rather the very nature, patterns, timing, planning, and execution of these despicable attacks. They clearly show tell-tale signs of a greater machination at work beyond mere cat’s paw involvement, aimed at creating further mayhem and disharmony among people who are recovering from the wounds of war and post-war communal violence. There are many factors which cause concern: the fact that many churches and members of one religious group were targeted; the manner in which the attacks had been orchestrated simultaneously across Sri Lanka (the level of ‘sophistication’ of which was not seen even in the days of the ruthless Tamil Tigers); and the targeting of leading tourist hotels in the capital. They bear the hallmarks of expertise and professionalism, perhaps with international affiliations and a vested political and economic agenda, rather than the work of ordinary lone wolves, psychopaths, or a small hate group; which raises much suspicion about the possibilities of many ‘outside’ interests.

‘Terrorism’ is far from a new phenomenon – neither in Sri Lanka nor elsewhere in the world. ‘Terrorism’ is nothing but the random murder of defenceless non-combatants, with the intent of instilling fear of mortal danger amidst a civilian population as a strategy designed to advance political ends. A philosopher Ted Honderich, in his controversial book ‘After the Terror’, says, “their (victims) deaths were not the first intention of their killers, but necessary in the carrying out of another intention, a justified one. Their very first intention may indeed be, achieving their political ends.” Thus, there is no doubt that terrorism, as Honderich suggests, is a subset of politically motivated violence that falls short of conventional war, and is both internationally illegal and, to say the least, morally questionable. It is, therefore, not possible to discount the possibility of political scheming too in carrying out this despicable Easter Sunday massacre, in order to gain narrow political ends and stay in power, especially when talks of another round of elections are in the air.

In the backdrop of these untoward developments, Muslims of Sri Lanka, who have also been regular victims of terror in the post-war period, are now in a renewed state of fear and insecurity. With media sensationalism playing both locally and globally—borrowing ideas from a powerful Islamophobia industry—the emerging situation shows signs of a social volcano waiting to erupt. It is too early to find out the intricate details of what led to this shameful chapter in the history of this Island, the Pearl of the Indian Ocean. However, in this confusing scenario, the peaceful mainstream Muslims now wake up to the reality that it is imperative, even belatedly, that they stand up to and confront the evil of a small fringe group amongst them. For the moment, both Muslims in Sri Lanka, as well as Muslim diaspora groups worldwide, are expressing their solidarity and offering support with their grieving Christian neighbours and other victims of this tragedy. This is undoubtedly the most challenging chapter in Sri Lanka’s recent history, and there is now an increase of public activism Sri Lanka, which asks the country’s political and religious leaders to follow the example of New Zealand Prime Minster Arden, whose calmness, compassion, and tough leadership style were praised by observers in the wake of the worst mass killing in her country’s modern history.Something must also be said about the stark contrast between the global reaction to the destruction of symbols of European Christianity in the form of the Notre Dame fire and the destruction of non-European dark-skinned Christian bodies and lives. Let this be food for thought.

Sri Lanka will have to figure out how to move forward so that events like this one do not recur. Things like ‘terrorism’ are complex issues of our time, and as other countries around the world have seen, they lack clear solutions: gun bans do not end violence; cracking down on social media does little to deter racism or hatred, and stigmatisation and demonising communities do not work. On the contrary, it is a concerted plan of action and public activism, across racial or religious divides that is needed. They will do the right things: avoid emotional outbursts, ensure people are alert to the evil elements amongst them, expose this evil, and forge unity among people to confront it, all whilst ensuring common values of humanity are protected at all costs. For the mainstream Muslims of Sri Lanka showing solidarity and resoluteness in healing the scars of the wounded nation, the foremost challenge is to project the real message of Islam in the public domain, confronting false propaganda media narratives from the clutches of radical and ‘extremist’ elements. As MuizBukhary, a well-known Sri Lankan scholar, says: “we need to work hard to put things right”.

Continue Reading

Opinion

Faith and Enlightenment Should Go Hand In Hand

The Kashmir Monitor

Published

on

By Zafar Aziz Chaudhry

In the early part of this month, during my sojourn to the Holy Land, the question which perplexed me most was whether there was a real connection between enlightenment and faith, and whether in their genesis these two are all-embracing or mutually exclusive. My deep reflections on various texts of the Holy Quran, and some references gathered from history did reaffirm my belief that they are mutually inclusive and do not conflict with each other. In fact for the future survival of Muslim nations with grace and dignity in competition with the rest of the world, it should be clearly understood that there is no schism between these two concepts. Rather an enlightened world-view is likely to rub off the accumulated centuries-old rust on the other-wise pristine fabric of Islam.

The European intellectual movement of the late 17th and 18th centuries emphasized reason and individualism rather than tradition. It was heavily influenced by philosophers such as Descartes, Locke, and Newton, and its prominent figures included Kant, Goethe, Voltaire, Rousseau, and Adam Smith. It was a revolt against Man’s self-imposed tendency not to use his own understanding and only to follow tradition. It stressed reason, logic, criticism, and freedom of thought over dogma, blind faith, and superstition. In a broader sense, Enlightenment applied scientific reasoning to politics, science, and religion. Its followers were typically humanists who supported equality and human dignity, and it is wrong to suppose that enlightenment is in any manner opposed to religion. On the other hand, it acts as a bulwark against superstition, intolerance, and bigotry which have brought bad name to religions.

 

Despite their different approaches, science and religion are also complementary. It is said that science can help you diagnose and treat your cancer, but it cannot touch the despair and dismay and terror you feel when you get the diagnosis, nor can it help you to die well. For that people turn to religion, which answers the deeper questions of our human predicament.

The survival of religion in the 21st century, according to Karen Armstrong, largely depends on its capacity to create compassion for the fellow human beings which is the ultimate object of religion.

But unfortunately religion is mostly misunderstood in our time due to our inability to take historical perspective of the social, cultural, intellectual, and emotional settings that shaped people’s lives and actions in the past. Such an understanding which is often termed as “historical empathy” helps us to understand the vast differences between us in the present and those in the past. Compassion also teaches us to transcend our limited world-view and place ourselves in the cultural and social environments of the past.

The Holy Prophet by his conduct and precepts has been admittedly one of the greatest and most influential personages in history and we Muslims believe that the Holy Quran, his revealed message to humanity, is a marvel of wisdom for the mankind. But the fate of Muslims everywhere is most pathetic, the responsibility for which can be traced in Islamic history.

The first shock after the death of the Holy Prophet on the question of his succession resulted in the tragic split between the Sunnies and Shias which also in due course divided the Islamic countries into two blocks.. The next significant setback which reversed the Islamic clock occurred during the Abbasid period when philosophers like al-Ghazali (1058-1111 AD) fiercely opposed the Mu’tazilites practice of subjecting Islamic theology to rationalism which led the Abbasids to ban the Mu’tazilites. Islam’s vitality and appeal was gravely affected by the resurgence of literalist interpretations of Sharia (that treats man-made laws as divine) and the worsening of sectarian cleavages within Islam which has set in motion a perpetual cycle of violence that directly endangers the lives of ordinary Muslims everywhere.

Within a century of Holy Prophet’s death his followers had built an empire that stretched from Spanish Europe to Central Asia. The Rashidin caliphate can be credited for military expansion, but It was not until the Umayyad Dynasty-from 661 to 750-that Islamic and Arabic culture began to truly spread. The Abbasid Dynasty-from 750 to 1258-intensified and solidified these cultural changes.

The Golden period of knowledge in Islam began during the reign of the Abbasid caliph Harun al-Rashid (786 to 809) when he invited scholars from various parts of the world with different cultural backgrounds and mandated them to gather and translate all of the world’s classical knowledge into the Arabic language. This resulted into an astonishing growth of philosophers and scientists such as IbneRushd (translated Aristotle, and wrote books on Islamic jurisprudence) Al-Kindi (discovered rules of astronomy and optics) Khwarizmi (Father of Algebra and mathematics) IbneSina (Father of Medicine, astronomy and Logic) who ushered in a golden era of knowledge.

Ironically the dark age of Europe coincided with golden age of Islam. But it was the most tragic turn in the history of Islam that the fruits of hard labours of these philosophers and scientists could not reach the Islamic society because of the opposition to rational thought by the jurists and clergymen of the day and lack of wisdom and vision of their rulers who opposed a rational underpinning of Islam – analogous to St. Thomas Aquinas who lent rationality to Christianity in the Middle Ages. The theologians like Al-Ghazali and IbneTaimiyya refused to accept scientific change and discoveries and forced the Khalifa to ban Mu’tazilites who were advocates of rational thought. It was contrary to the teachings of the Quran and precepts of the Holy Prophet who had made no such restrictions on the acquisition of knowledge. According to the saying of the Prophet, Muslims were to seek knowledge even if they had to go to China.

The Islamic state also failed to patronize these polymaths by refusing them enough funds for their research etc under fear of reaction from the reactionary forces. But most importantly, contrary to the injunctions of the Holy Quran, the local jurists divided the concept of knowledge into two broad and disjunctive categories as “Ilm Ad-Din” (= religious knowledge) and “Ilm Ad-Dunya” (= worldly knowledge). Neither in the Quran nor in the authentic books of Hadith was there any such division allowed in the acquisition of knowledge. Islamic sources declare knowledge as an indivisible whole.

The Golden period of spread of knowledge ended with the collapse of the Abbasid caliphate due to Mongol invasions and the Siege of Baghdad in 1258 AD.

Even during the Ottoman Empire, nothing was done for promotion and development of science and technology, perhaps because the Emperors thought that it would be a threat to the opulence of the monarchs. On the other hand, a blunder was done through a wretched Fatwa, which banned the printing press in the Empire which remained in force for over 200 years. This left Islamic world in the dark when West sailed away with renaissance and enlightenment.

Thus there are enough grounds to believe that for the survival of Islamic civilization, faith and enlightenment should go hand in hand.

Continue Reading

Opinion

Losing Hope in God’s Mercy

The Kashmir Monitor

Published

on

By Ejaz Naqvi

Ever since I was a child, I used to hear the sermons trying to instill the ‘fear of God’ in me, whereby the Imams will warn us to be straight or else! Decades later, as I started to study the Qur’an myself, the kind and forgiving nature of God became so apparent making me wonder why the focus of the clerics was so much on the wrath of God.

I would hear multiple times ‘the correct way’ to greet, the correct way to bathe, the correct way to step into the bathroom, the correct way to enter the mosque, the correct way to offer Salat and fast and so on. If I didn’t, I was risking having all my good deeds deleted. If I erred a little, I would face the anger of God. The “right path” was so narrow that it would be impossible not to stumble and fall out of the mercy of God.

 

It is true that the Qur’an is full of warnings for the wrongdoers. But it is also full of the good news. In fact the prophets, including Prophet Muhammad, are often referred to as Basheer (bearer of good news) and Nazeer (the warners). For some reason, the clerics got stuck mostly on the Nazeer part.

Growing up, I thought I would never ever be able to make it and be on the good side of the Lord. No matter how hard I worked, if I stumbled a little, all my good deeds would be washed away. It was as if God had his finger on the ‘delete’ button and ever so ready to use it. The truth is that He does have his finger on the ‘delete button’, but it is our sins and wrong actions that He is so willing to delete!

To be perfectly honest, I still don’t know if ‘I made it’. Only God knows that. Only God is the Judge.

However, I am actually much more hopeful of God’s mercy. I realize the most commonly repeated attributes of God in the Qur’an are Rehmaan (the Most Gracious) and Raheem (the Most Merciful).

And in terms of God deleting the good deeds, the fact is that the Qur’an is full of passages on God’s Mercy and His Forgiveness. This verse says it all.

Say: “O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. 39:53

We tend to forget that in Islam, one of the biggest sins is to lose hope in God’s mercy! The exegetist differs in their opinion if this verse was revealed in reference to a particular group of Muslims or a larger group or the entire humanity. Many do believe it is addressed to all ‘servants’ and all humans are considered His servants.

And whoever does evil or acts unjustly to his soul, then ask forgiveness of Allah, he shall find Allah Forgiving, Merciful. 4:110

There are other passages that clearly state that everyone will be rewarded for even an atom’s worth of good deed.

‘Acting unjustly to his own soul’ or ‘transgressed against their souls’ refers to the fact that if we do wrong, we only hurt ourselves.

One way I look at the Qur’an is that it gives us plenty of information and education on the consequences of breaking the law, as well as obeying the law.

I realize the Day of Judgment is also called the Day of Reckoning (Yaum e Hissab), so I am accountable for my actions (and inactions). It is also very true that the Qur’an’s description of the punishment for the wrongdoers and deniers of God’s signs is rather graphic but its description of the reward and mercy for those who believe AND do good work is also repetitive and I would argue more prevalent. The Qur’an acknowledges that humans are not angels and that we are prone to sin, and therefore calls for us to repent and ask for forgiveness. The greatest sin in Islam is considered to be associating partners with God. That sin cannot be forgiven, except when one repents.

Surely God does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with God, he devises indeed a great sin. 4:48

Many of the ’99 Names of God’ refer to His forgiveness.

Al-Wadud: The Loving One
Al-Ghaffar: The Forgiving
Al-Ghafur: The Forgiver and the Hider of Faults
Al-Afu: The Forgiver- this refers to forgiving as in ‘rubbing off’ or in deletion of sins as if they never occurred!

Al-Rau’f: The Clement (Lenient)/Kind

Like the Qur’an, the Old Testament is also sometimes viewed as a bearer of a wrathful God, ready to set everything ablaze. But it too makes many references to God’s forgiveness and mercy.

Then the Lord passed by in front of him and proclaimed, “The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in loving kindness and truth; who keeps loving kindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations.” Exodus 34:6-7

Similarly the Gospels make references to forgiveness on numerous occasions- even more so then the Old Testament. Salvation and forgiveness are integral part of Christianity. The Gospels add another element- to forgive each other so God can forgive us- something that is part of the revered ‘Lord’s prayer’ as taught in Matthew 6:9-13 and Luke 11:2-4

….and forgive us our sins, as we forgive those who sin against us. Luke 11:4 and Matthew 6:12

Of course I don’t want to ‘take advantage’ of Lord’s forgiveness and continue to wrong myself. But I do realize we are all humans and that I will err. When I do, I will never lose hope in his immense mercy and His forgiveness. That’s the biggest hope out there no matter what they say!

Continue Reading

Latest News

Subscribe to The Kashmir Monitor via Email

Enter your email address to subscribe to The Kashmir Monitor and receive notifications of new stories by email.

Join 966,117 other subscribers

Archives

April 2019
M T W T F S S
« Mar    
1234567
891011121314
15161718192021
22232425262728
2930  
Advertisement