Prof.
Gopi Kishen Muju
Introduction
There
has been an old saying in Kashmir: "If one door gets closed God opens
ten doors", but one has to be cautious and vigilant in moving through
these doors, make right choice and judicious and proper use. Almost same thing
has happened with the displaced Kashmiri Pandits from the Valley, especially in
the vocational and economic fields. When after exodus the young and the
healthy, sick and infirm, daughters and daughters –in-law were lodged in
"migrant" cells , constructed over uneven land full of boulders and
stones and surrounded by bushes, shrubs and thorns, to face the scorching heat
of summer and suffer under the devastating sheets of water during rainy season
turning the camps into flood hit localities, experiencing snake and scorpion
bites , sun strokes and heat strokes unknown to the community and so on, it was
quite heartening to see the young boys and girls of the community accepting the
challenge with fortitude. Keeping in tune with the community's traditions and
ethos of gaining education at any cost these young souls would be seen studying
in these dingy unhealthy environs with determination. They kept the community's
inherent tradition of seeking knowledge alive against all odds. Appreciating
these young souls struggling against all odds to pursue their education it was
remarked by an important person "How can this community die".
The
exodus worked as an electric shock for the community and there was a gradual
country wide awakening of the community organizations in various parts of the
country to help the displaced population and put it back on rails as far as
possible. Reverberations were seen at the global level even. Voluntary social
and religious organizations and some with political affiliations too came
forward to take out the displaced from the morass. A strong community feeling
exhibited itself all around.
"Migrants" as a Class
Gradually
the word "migrant" became almost synonymous with the K.P. community,
a term to be looked down upon as a separate category "Oh, he is a poor
migrant". For some non-displaced K. Ps the term became a term of
humiliation and degradation and would immediately retort "No, I am not a
migrant, I have been here for decades". How shocking and shameful that
even in some matrimonial advertisements it would be mentioned "migrants
need not apply". What an apartheid attitude! However, it was stopped after
some protests and objections. Later on a distinction was made between pre-1990
migrant and the 1990 displaced at the social level, though the government never
called these 1990 militancy victims as displaced or internally displaced lest
they become entitled to certain benefits under the UN Charter, and never took
cognizance of pre-1990 migrants as "migrants" as per its norms set up
for 1990 displaced (wrongly termed as migrants. As some relief and other help
started coming to the 1990 displaced the pre-1990 migrants brought in this
distinction of migrants and displaced by claiming that they were the real
migrants, just to use the term to their benefits. Personal interests surfaced
predominantly. Surprisingly those very non-displaced, migrant Kashmiri Pandits
who looked down upon the 1990 displaced victims of militancy (called
"migrants" by the Government) gradually started getting themselves
registered as "migrants" for some immediate or unforeseen future benefits.
Surprisingly the government practically recognizes only those few thousand
displaced families as "migrants" who are putting up in the camps
provided by the government and are used as show pieces and exhibits for
different political purposes. Others (non-camp displaced) living in rented
accommodation do not exist for the government.
However,
with the passage of time the distinction disappeared to a large extent, and now
after nearly two decades of exodus the community seems to be united on certain
common agendas- most important being that the entire community should be
declared as an internally displaced one as even pro-1990 migrants had to leave
under pressure and unfavorable conditions and mainly due to economic reasons,
and discriminatory policies of the government. This is evident from the
recently made petition before the Honorable Supreme Court by the AIKS, in which
it has been demanded that the entire community be declared as internally
displaced. Also most of the community organisations in the country are headed
by pre-1990 migrants. K. P. Community has now become almost a global concept,
and, as long as the community continues to be in forced exile having the status
as "migrants" and the Government does not take concrete measures to
rehabilitate it properly, problems of some sections will continue to haunt it
seeking attention and demanding remedy.
Education
Education,
as is well known, has been the hallmark of the K .P. Community; though at times
it became a cause for jealousy, envy, anger and even its victimization. A K.P.
would literary go without food, good clothing, sell family gold or borrow
money, but would not risk his children growing uneducated and illiterate. It
was education which came to the rescue of the community from time to time, and
after each exodus, to rise and flourish, including the present one also,
supposed to be the seventh during the past several centuries especially since
the advent of Islam in Kashmir.
After
the exodus of 1989-90, educating the young ones under unfavorable conditions
was a big challenge for the community. Of course, here too hurdles were created
at social and political levels in the admission process to the local
institutions forcing the government to declare these displaced students under a
different and separate category as "migrant". A new set up came up
for these displaced people. These "migrant schools" were set up and
housed in camps where hardly any facilities were available. "Migrant"
teachers and others were adjusted in these migrant schools and college to teach
migrant boys and girls.
Admission
to P.G courses, professional and technical institutions was considerably
restricted. Those aspiring for higher education were left to fend for
themselves. With poor teaching facilities and restricted admissions
to Kashmir University only there was poor progress in
educational field at these levels.
The
fate of Government employees was no better. They would not be adjusted in local
offices and institutions, as this would "swell" up the number of
staff and probably "effect" the "smooth" working and
functioning of these establishments and even be a cause for conflicts. The
"migrant" employees were treated on (forced) leave to enable them to
earn their salary as "leave salary", (by enacting some extra-ordinary
leave rules, not otherwise covered under any normal state service rules.) Even
for this they had to struggle a lot and are not still entitled to all the
benefits, otherwise due. However, some employees were adjusted as migrant
employees in some institutions especially in education Department. Surprisingly
the government did not think in terms of adjusting/ transferring these Kashmiri
"Migrant" employees to Jammu along with their posts, which
would have removed most of the grievances and difficulties, both for the
government as well as the employees. Instead they were forced to avail the
so-called "leave salary" and the expenditure on account of this
"leave salary" was to be met from the security related expenditure
paid by the Central Government, thus leaving the State budget for those adhoc
employees of the Valley who were adjusted/appointed against the
"migrant" posts. While about 75% "migrant" employees have
attained their superannuated during these years hardly a few have been
appointed from amongst the 'migrants".
A Door Opens
Fortunately
after a few years of exodus the Government of Maharashtra run by Shiv Sena
under the directive from Balasaheb Thakrey came to the rescue of the displaced
community when it offered admission to the "migrant" students in its
technical colleges. Seats were reserved for the displaced to which admission
could be sought without any entrance test etc. and with some other concessions
This generated a new hope. It opened a new vista for the youth of the community.
An unexpected and unknown opportunity came forward and a door of hope was
opened. Gradually the scheme was adopted by some other states also and
eventually the Central Government too was forced to ensure reserved seats for
the youth of the exiled community and issued directives to this effect to State
Governments However, as the years passed it was not only the K.P.
"migrant" students alone who could get such admission against
"migrant quota", but students from other communities and regions
became entitled to these seats as militancy had spread to other regions and
people from different communities fell victims to the gun culture. Gradually
seats in other professional courses and post graduate departments too were
opened for the J&K migrant students. Slowly the benefit got extended and
generalized and even those who were 1990 militancy effected displaced too
managed to get themselves registered as migrants to get admission and other
benefits. The quota came to be called "migrant quota" and was not
limited to any particular community or region or group.
With
this new fields were opened which gave a lease of life to this beleaguered
community. It was a boon as young talented boys and girls engineers and
professional persons were produced changing the total perception. The
advancement in the information technology created a new sun over the horizon,
as if it was in the nature's plan. Here the displaced boys and girls especially
from villages of Kashmir which had remained in seclusion, isolated
and backward and even somewhat suppressed as a social class, demonstrated their
hidden talent, caliber and capacity to a very high degree. Proficiency bloomed,
and an unimagined dream seemed to become a reality. These young boys and girls
started getting lucrative jobs with good salary in an environment of freedom,
positive and healthy competitive world and felt encouraged to face these tests.
They could not visualize such a rise nor could they probably aspire for better.
Obviously, new doors got opened for economic advancement
and progress.
While
it is quite heartening to see the young boys and girls having attained great
proficiency in the fields of engineering, IT, M.B.A and some other professional
courses during these years of exodus, but one feels quite depressed that there
is hardly any boy or girl who goes in for competitive civil service
examinations to qualify for I.A.S.; I.P.S. I.F.S., K.A.S and so on. The youth
and their parents must think about these areas and related jobs as well. The
community youth must strive to spread in every field and area as their future
is related to these services and areas too. Though much has not been achieved
in this direction, but it is never too late to venture into these fields as
well. It is essential that the vision is not kept limited to the stereotypy,
but other avenues and fields too need to be explored and captured. The
community youth must aim not only to regain the position it had at the national
level some time back but even advance more and aspire and visualize a role at
global level for itself. However, in this euphoria the youth must not forget
the soil where its roots have been nourished for thousands of years.
Surprise and Shock
Those
forces which had been feeling jealous of the community that it had usurped
almost the entire bureaucracy and lot of Government jobs and had pushed the
community out with the hope to liquidate it, were not only surprised but even
shocked to see the community standing on its own in adverse circumstances and
progressing well in all respects and rather more rapidly than it could do in
Kashmir. Observing the progress and adjustment of the community vested
interests stared floating rumours" how will K.Ps come back now in view of
the economic progress and job opportunities." Well they may be correct to
some extent as terrorism is not showing any appreciable decline in the Valley,
then there is not much appreciable change at the ground level to welcome the
return of the displaced community with open arms and both the Sate and the
Central Governments being confused about the situation have been apathetic
towards this displaced community. Also the community is not sure about the
economic avenues that can be made available to it once it returns. However, all
such elements must not forget that a K.P may not return for a job but he will
return because Kashmir is his motherland, place of origin and birth
the land of his ancestors. A Kashmiri Pandit will definitely go back
to Kashmir in spite of his economic progress and holding lucrative
jobs outside the State. He cannot give up his claim over he land of his
ancestors; his roots. He will definitely return to rekindle the light of hope
and regenerate the cultural ethos butchered at the hands of fanatics, marauder
and murderers. He will again teach, treat and heal as in the yore. He has not
lost the hope or faith in himself.
K.Ps. Who Stayed Put
A few
thousand K P. families still living in the Valley are in no way better off.
They, very unfortunately, receive scant attention from the government or even
from the community organizations, though they are the proverbial eleven odd
families holding not only the community flag but the flag of Indian secularism
high in the Valley against all odds. They too have essentially been dislodged
from their respective original places of living and are living scattered in
comparatively secured zones mainly in Srinagar and deserve to be treated as
displaced and given necessary relief and other job benefits lest they too are
forced to leave the valley. Government must ensure their safe, secured and
economically healthy continued stay in the Valley.
Issues of very Serious Concern
(A) Inter-Caste Marriages
However,
while the opening up of new job opportunities leading to economic advancement
after exodus is a very healthy sign, unfortunately it has also proved somewhat
disappointing to see the fall out. The community has suffered a lot as its
identity and growth have been badly affected. In this process of educational
and professional advancement a good number of girls have got married outside
the community and the process is continuing. Though all express concern over the
rate of such inter-caste and inter-community marriages in which the community
is losing its girls fast yet no concrete measures are taken to give the process
a halt. Some of those who think seriously about the problem even suggest that a
situation may come for the community to get girls from outside the community
fold for its youth to maintain some sort of balance, which in all probability
would not be a healthy trend for the genetic tree of the community. Coupled
with the decreasing birth rate on account of various factors including family
planning and increased death rate, the community seems to be dwindling in
numbers. This inter-cast marriage process has set up a serious trend, and
already being a miniscule minority of a few lakh souls only it is likely to
reduce its size further. Then being scattered throughout the country and even
abroad, one cannot say where will all this lead the community to; this is an
issue which the social scientists, thinkers, well wishers, leaders and the
parents in the community have to think. A small community cannot afford such a
loss.
There
were cases in the past where inter-cast marriages did take place, but these
stray cases were quite negligible which took place under special circumstances.
Obviously no body took any serious notice of these, though most of them have
subsequently felt sorry over the step. However the present day scenario looks
quite disturbing, as the future of the community is in danger. If the community
wants to save the situation it is essential for the parents to see that they do
not contribute to the situation in any manner, even in the name of progress and
advancement. Community organizations, its social activists and leadership (if
they have any real hold on the community matters) too have to play an important
role in halting this process; in fact a reverse process needs to be set up and
put into motion by getting girls from outside into the community fold as
brides, especially when the community boys are doing so well. Even the
sponsoring bodies who are involved in the process of selection for admissions
and placement etc; in vocational professional fields must see that the trend is
stopped if they want to help the community to let it grow. The young girls who
go out to study should be persuaded not to think of marriage during their study
and avoid marrying outside the community, especially the non-Hindus; a trend
which has very unfortunately increased with the connivance and within the
knowledge of parents who feign helplessness after the damage is done. It has
been reported that after these young boys and girls go for their education
outside the State their parents, families hardly bother to visit them during
the year and see how they are progressing. Perhaps they feel their duty is over
after the boy/girl is admitted in a course and he/she will go ahead on his/her
own. Parents have to ensure regular visits and communication and even a regular
feed back from available sources how their wards are going on with their
studies. If necessary these sponsoring bodies may take an undertaking from
these trainee girls and their families to this effect. It appears that these
girls, especially from poor families are lured to go in for such inter-caste
and inter-community marriages by exploiting their innocence and credulous
nature. Strong vigil and even some strong measures by parents and stern steps
may become necessary.
It is
essential to analyse and study the causes of these inter-caste marriages and
role of parents, economy and other factors assessed Understanding the total
scenario in all its dimensions is very important. It essentially needs
providing an environment of love, affection, understanding, mutual respect and
respect for the family values and one's culture. Though legally no one can stop
these inter-caste or inter community marriages, and that is why people are not
openly expressing any serious concern about these happenings, but a bit of
social awareness, understanding and developing a sense of social
responsibility, for social cohesiveness of the community can help a lot.
It is
not only among those girls who study or serve outside the State that some of
them are lured and marry outside the community, there are cases among other
families even where these inter-caste, inter-community marriages are taking
place. Keeping in view the total scenario it is very essential to identify such
possible families and arrange necessary counseling to avoid future humiliation
and harassment.
K. Ps
are proud of their genes. It is being expressed that most of these inter-caste
and inter-community marriages may be taking place under a well drawn out plan
to avoid consanguine marriages in these communities and to improve their genes
, as marriages within blood relations has not been found medically healthy.
(B) Divorces
The next
issue which has become a cause for concern for the elders, parents and the
society at large is the rate at which divorces are taking place in the
community. What is despised even in the so-called advanced countries is
being adopted almost without any remorse in the K.P. community. A divorce which
was once looked down upon as a sorrowful event and considered a shameful act to
talk about has to-day assumed disproportionate dimensions in the society at
large and the K. P. community too has joined the race, it seems to beat others.
It seems that the community has taken the increase in divorce rate as a matter
of fact feat, a fate accompli, just like inter-caste marriages, and no
immediate and effective steps are taken to stop this trend. Probably a sudden exposure
to a new social milieu and economic progress coupled with equal education and
equal job opportunities and parallel progress of both sexes too have added to
the process of family breakdown and social disintegration. As after exodus
families from different socio- cultural background have come into bondage due
to various factors, including the marriage of their sons and daughters, these
young boys and girls with different value systems and family background do face
a lot of difficulties in their adjustment , which in absence of proper
counseling and advice usually get mishandled by various elements including
over-enthusiastic so-called social workers who may not be quite well versed
with human psychology or social pathology or even by law knowing people due to
their professional bias which sometimes can result in more controversies and
subsequent divorces. Of course living separately as a nuclear family where
there is only a little or even no guidance and help to resolve any friction ,
or even in a joint family with incompatible income structures, intolerance and
lack of understanding too can be a serious cause for such a breakdown of
marital relations.
Be it
inter-caste or inter-community or Inter-religious marriages, or divorces, both
are, in their own manner, disintegrating the family and social structure of
community which otherwise has been comparatively quite a well knit one prior to
exodus. While exodus has already given a serious blow to the integration and
cohesiveness of the community, inter-caste marriages, divorces and even
political factors have affected its social structure very badly. It is very
essential for the social scientists and social leadership of the community to
come forward and save the situation. General guidance and counseling, marriage
counseling, family counseling by professionally qualified and trained people
can help the community. But unfortunately there are no such centers available
in the community or the society at large, or even if there are any people have
no knowledge or information about such help centers. And also, before such a
helping hand can come forward the parties concerned due to ignorance, anxiety,
fear and even shame, unfortunately, fall in the hands of the untrained
so-called social workers, and legal advisors or even pirs and fakirs who
capture the cases to gain name, fame, and money. Most of such divorce cases get
spoiled by unwarranted interference of over-enthusiastic people and biased
approach. There is an urgent need to collect full data of all such divorce
cases and analyze these individually from social, psychological, economic and
other related points of view for comprehensive remedial measures to save a
family. Setting up of such a counseling centre is very essential, where
qualified, matured, senior persons can help these needy families.
(C ) Sale Of Properties
While
the government has failed to attract the displaced back to their homes by
offering no economic avenues, employment packages or job opportunities or
taking any other concrete measure for their rehabilitation and survival in the
Valley, the land of their birth and origin, the community too has created a
difficult situation for itself in this return process by selling the immovable
properties. Of course, the displaced had scores of genuine reasons and causes
to sell off their properties as these were either burnt down or were being
illegally usurped by unscrupulous elements, encroached upon by miscreants or
even illegally occupied by vested interests as the government machinery and
local administration, which was responsible for the protection of the migrant
property, had failed to protect the same. Perhaps a section of the displaced
people could have saved the situation and avoided the distress sale, but did
not do so. Most of the displaced sold their properties under duress, panic,
force or even allurement and fear of losing it ultimately in case they failed
to return. They sold their properties at throw away price and are now repenting
over it. Though the government has enacted a law to stop this distress sale
under the J & K Migrant Immovable Property (Preservation, Protection and
Restraint on Distress Sales) Act 1997 but due to some loopholes in the Act a
middleman can be arranged as an attorney to sell the property without any
questioning by the administration. Thus the government has exposed its own
mala-fide in protecting and preserving the migrant property, by encouraging
such a sale process through an attorney, as even today all these sale deeds are
taking place through the very local administration via an attorney under
section 3 of the very Act. In spite of several pleas government has taken no
measures either to cancel these distress sales or improve upon the defective
Act.
Sale of
properties has virtually closed the doors of the valley for the displaced and
is a very discouraging factor in their return; unless government takes some
concrete and drastic move to reverse the process and restore the status quo as
it existed in January 1990.
Why
does not the government modify the existing Act and make it more comprehensive
and effective by removing the loopholes in it or come out with an ordinance
canceling all distress sale deeds made after 1990 and for future ban, at least
for a couple of years, (barring some exceptional helpless cases which can be
allowed after proper scrutiny and assessment of need etc.) all sales of the
migrant properties even through an attorney? and simultaneously making the
concerned Deputy Commissioner of the District personally responsible for the
maintenance, protection and preservation of the migrant properties, to avoid
any illegal and unauthorized occupation of the property.
( D) Ignoring ,Kashmiri Language (the
Mother Tongue)
Added
to these above detailed factors which are affecting the community negatively,
the impact of exodus upon its language and literature is obvious. After its
exodus from the valley the community had to use local/national language for
interaction and communication with non-Kashmiri people, who did not know
Kashmiri. Gradually during the years the place and role of Kashmiri language in
day to day interpersonal communication and relations (which extended beyond the
community circles) got slowed down, reduced and replaced though not lost. While
initially it was essential to interact in local language /Hindustani, it almost
became a fashion and matter of pride to speak in English, Hindi, or even local
language if one could, and avoid Kashmiri. Gradually the trend developed strong
roots. Children, because of their interaction with non-Kashmiri speaking
friends, playmates and class fellows were forced to speak in Hindustani. If
today one asks a youngster if he/she knows Kashmiri, can speak it, the usual
answer is "I can understand a little but cannot speak" This is
perhaps because the parents and elders do not try to speak in Kashmiri among
themselves or with their children at home. (Almost same is the position in the
Valley too, where too speaking in Hindustani has now become a fashion) Even
those who spend a lot of time and energy in promoting the cause of Kashmiri
language have by and large failed to protect it in their own homes. They
themselves may be speaking in Kashmiri but their children find it difficult to
talk in Kashmiri or even answer a telephonic call in Kashmiri. Of course
outside homes, there may not be much chances of expressing oneself in Kashmiri,
but they can at least interact and speak in Kashmiri language at home,
household and family and community functions etc.
Obviously,
if the community in Diaspora loses its language, what is left of it and how can
it claim to belong to a particular region and place?
I am
here reminded of a very interesting, though somewhat rough, incident which took
place many years back in the office of a Deputy Commissioner. A gentleman had
come to collect his State Subject Certificate from the office of the Deputy
Commissioner of his district. He had returned from some foreign country after a
couple of years and would use quite a bit English in his interaction with the
people in the concerned office including the Commissioner. Of course, in
between he would talk in the local language as well. The commissioner took a
fancy over the mixture of language the gentleman was using. He asked him to
prove his identity that he was a local person. The gentleman was surprised and
stressed that he was a local person and was speaking local language. Speaking
in English he told the Commissioner "Don't you see I am talking in my own local
language" Commissioner laughed. "No you are talking in English, but
occasionally in local language" so I cannot certify that you are a
resident of this place and a state subject. The gentleman was somewhat baffled.
Talking in English quite fluently and in between in his mother tongue the local
language, he pleaded that his certificate be issued. But the Commissioner would
not relent. "You see if you do not know your own language, mother tongue
fully you cannot claim to belong to this place. Any foreigner or outsider can
learn this much of local language (or any language) with in a few years of stay
here. So how can I say that you are a resident of this place by birth. Give me
some definite proof that you know the local language fully. The gentleman was
amused as well as somewhat irritated. He asked him "Should I then use some
typical words in local language?" "Please, go ahead"; the
gentleman smiled "Really!" and came out with some typical local foul
and rough words, bad abusive and slangy language. The Commissioner was
laughing, "Yes you have now proved that you know the language and belong
to the land. Every language has rough, foul, words and there is slang in every
language. And obviously only he who is born, hears and is brought up in that
language can learn these words along with the language. I was just testing
whether you know and remember your mother tongue or not, because mother tongue
is the only link a man can have with his place of birth and origin. If you
forget your own mother tongue you cannot claim to belong to the land. Please
have a cup of tea and do not mind my grilling. I was just testing you, as your
uncle had already told me about your craze for English language. Your
Certificate is already ready and signed". The Commissioner called the office
superintendent and asked him to hand over the State Subject Certificate to the
gentleman.
If the
K.Ps are serious to return to Kashmir, progress and prosper and maintain
their identity as a community they will have to reverse the trend of forgetting
their mother tongue. The elders have to ensure that the young ones learn
Kashmiri. Also the younger generation too should be eager to learn Kashmiri
language if they are serious in putting their claim upon the culture, ethos,
land and history of Kashmir.
(E) Script and Language
Unfortunately,
while talking about language one more disheartening and discouraging feature in
this regard has been the script. While the official script for Kashmiri is what
is called Nastaliq (used in Persian/Urdu languages) K. Ps by and
large do not know the script, and find it difficult to use it. While some
percentage of K. P men do know the Nastaliq script and can read and
write it, the women folk of the community are completely ignorant about it. The
younger generation finds it all the more difficult rather impossible to use
this Nastaliq script because they have not studied it at all. This
way while on one hand the younger and next generation of K. Ps will miss the
pleasure of reading Kashmiri literature and poetry (being produced by Kashmiri
writers mainly in Nastaliq script), they will not be in a position to
help its promotion and advancement, for its expression is limited to particular
script alone.
It is a
matter of great pleasure that the community has produced a lot of literature
during these years of exile, which probably it would not have been able to do
in the valley. There has been almost an explosion of writers, poets and
journalists. Whole scene and shape of the literary world has undergone a sea
change. These writers are using English, Hindi in Devnagri script as
well as Urdu in Nastaliq script to express themselves, which has made
Kashmiri literature quite rich. However, it needs efforts for its expansion and
increase in its readership.
Some
time back when K.P. writers and others who write mainly in Devnagri script
demanded that Devnagri script too may be officially approved as an
additional (second) script for Kashmir language , so that the Kashmiri
literature is made available to those readers who do not know Nastaliq there
was a hue and cry against the demand. It was quite a logical demand which would
mean expansion of Kashmiri literature and poetry and help it to reach those
corners where Nastaliq is not much known, but Devnagri script
has a hold. Thereby not the K.P. community, but Kashmiri literature and poetry
and ultimately Kashmiri language itself would gain a lot. But unfortunately,
the move was opposed to the extent that it took almost a political shape with
latent communal vibrations. While majority of the K. P. women writers use Devnagri script
only for writing in Kashmiri language , Kashmiri Muslim women use mainly Nastaliq script
, not because it is the official script but because they have been taught it to
read Urdu language to facilitate the reading of Holy Quran, in Arabic
language.
Obviously
, any unbiased reasonable person with an open mind can well understand and
appreciate that a language can progress , flourish and expand and its
literature reach different corners if it is presented in different languages by
translating it , or reproducing it by presenting in different scripts of the
same language. After all when we translate great works of literature, poetry,
prose and dramas or even other scientific or non-scientific subjects what do we
actually do; use different languages and scripts. This makes literature richer
and is helped to reach different societies, countries, cultures and so on. This
way we expand the literature. These translations or reproductions do not in any
manner damage or harm the original manuscripts, publications and works .What is
Kashmiri language and literature going to lose and how we are we going harm the
great poetry of Mahjoor , Srukhs of Nund Rishi or Vaakhs of
Lala Ded if we present these in both (officially accepted scripts) Nastaliq as
well as in the Devnagri; how does Jyanpeeth Award winner Rehman Rahi's
poetry, or other works suffer or Hamid Kashmiri's writings suffer if these are
made available in officially approved Devnagri script too to those
Kashmiris (and non-Kashmiris) also who do not know Nastaliq or is
translated into other languages including Hindi where Devnagri scrip
is used. And how can Kashmiri language and literature be damaged or harmed or
importance of Nastaliq reduced if Devnagri too is accepted as an additional
official script along with the Nastaliq? Those who oppose the use
of Devnagri script as an additional script must rethink and change
their mindset. Any controversy over the script can lead to a lopsided
development of the language which cannot be a healthy sign for it. Language is
for communication, conveying ones, ideas, thoughts experiences, sentiments and
even feeling and emotions etc and literature is a means to carry it to
different corners. Let the language and its literature flourish in as many
forms as possible as a means of communication. Languages or the scripts evolved
over millions of years of evolution and progress do not belong to any
community, country sect or section of society alone. These are for universal
use and means to communicate and express. One can only hope and pray that this
confrontation and opposition is not on account of any fellowships, awards and
prizes, which might get shared and divided if both the scripts are officially
accepted and used or because of any communal and political bias that would be
too narrow minded and immature approach). Let not the issue of script limit the
expansion of Kashmiri literature, poetry, drama etc and thereby limit the
language itself.
Also if
the Kashmiri Pandits want to really help the Kashmiri language to develop they
must learn both the scripts – Nastaliq as well as Devnagri.
( F ) Mushroom Growth of Organisations
After
partition of the country and installation of popular rule
in J&K State the Kashmiri Pandits had been moving out of the
Valley, slowly but steadily, to seek better avenues outside the State, and
comparatively in a better social and political environment. But those who moved
out would keep a good contact and liaison with the Valley, their relatives,
friends, local Muslim population and so on. There was no ill feeling or
bitterness on any account at the social level. Relation at both the levels
inter – community as well as intra-community level were healthy and cordial.
And the two sections of the K.P. community, those in the Valley and those who
would be moving out would not normally interfere or bother too much about each
other, as both sections were comparatively happy and comfortable at their own
places. So not much conflict.
If the
militants would not have resorted to this gun culture in 1990 with horrible
slogans against the community, a vast majority of the Kashmiri Pandits would
have otherwise also moved out during these two decades as admission to
professional courses was gradually getting reduced, avenues of employment
gradually shrinking with political manipulations and due to other social and
political factors which were bound to effect the future of the community in the
Valley etc. However, in that case, probably there would not have such an open
communal divide, and the community would not have been forced to sell its
properties and an environment of cordial relations would have continued as in
the past, though political differences would also exist, but these would not be
so damaging, destructive and horrifying as these are today. Of course after the
damage is done attempts are being made to mend the ways and bridge the gap. Let
us hope for a better and healthy reunion. Better late than never.
Coming
to the community affairs, it lived a comparatively peaceful simple life till
1990 when it was forced to leave. Prior to the present exile the community had
the historical organization the All State Kashmiri Pandit Conference (Shri
Sanatan Dharm Yuvak Sabha) founded in 1930 or so, with its Headquarters at
Shrika Bhawan Sheelnath, Srinagar as its main social organisation with obvious
political contours and manifestations when need would arise; though there were
smaller sabhas and temple committees as well, at different headquarters,
but all were directly or indirectly related with the activities of the ASKPC
(SDYS) as the main representative body of the community. It was also running a
newspaper MARTAND, whose publication is presently suspended, but it is being
said that its publication will be soon resumed. Hope so. It is presently
functioning from Jammu.
The
community had another social organisation named Sudhar Samiti, Chota
Bazar, Srinagar which was concerned with the social and religious
activities mainly. It is presently functioning from Durga Nagar Jammu.
Then in
1984 another organization under the name of All India Kashmiri Pandit
Conference was born. It is functioning from Delhi with a camp office
at Jammu.
The
Community has another organization at Jammu named Kashmiri Pandit
Sabha Ambphalla. It was founded in 1914 with a limited aim to work as a meeting
centre for the K.P. Community members who would be moving
to Jammu during winter months. It has done a lot of work for the
community and is getting stronger day to day.
Then
the community had regional sabhas etc. in different states looking after the
community interests in their respective regions.
At the
national level the All India Kashmiri Samaj (AIKS) was founded in late 1970s.
It has established its Headquarters at New Delhi. With affiliated units
throughout the country and even abroad it is working hard to be an apex
organisation of the community at global level. It has also set up a Trust as
ALL INDIA KASHMIRI SAMAJ TRUST, for the economic uplift of the community. It is
which is working under a separate Board and has its own Constitution.
All
have been functioning quite smoothly within their limited parameters and
powers, though after exodus of the Kashmiri Pandits from the valley their
activities have increased and even mode of working changed to some extent.
However
after 1990 the whole scenario underwent a sea change. The community saw the
birth of a new organization Panun Kashmir, with a definite political thought
and slogan quite suitable to the occasion, but unfortunately after moving too
fast it stumbled and hurt itself and broke into at least three factions all
working separately and the slogan of a Separate Homeland having lost most of
its sheen. May be it revives and functions effectively once again.
Then
there has been a mushroom growth of smaller and bigger organizations forums,
groups etc. under different names and banners. Each camp, each phase, each
locality where the displaced are lodged has given birth to an outfit. Working
on different parameters all these smaller or bigger forums claim to work for
the community, but there is no coordination, and the community continues to
live as refugees in its own land. There are camp and non-camp forums too One
fails to understand what prompts every body to launch a new front, a new forum.
What are the forces and compulsions for such a growth of community bodies? One
can only pray that the community is not being used by some vested interests.
The community leadership and each and every responsible member has to be vigilant
about all such moves.
This
mushroom growth of organizations at different levels without any real
coordination is very damaging and harmful for the community. No upmanship will
be helpful. Each and every time the community leadership talks of unity and
unified action but at ground level there is very little meeting ground. This
word unity has been deluding the community since long and is working only as a
mirage. It was suggested several times that instead of talking about unity, let
the leadership talk of a common minimum program and work on that probably that
itself may bring in some unity.
Now
some of the community activists have entered into a sort of cyber war. Those
who are connected to the internet must be observing this cyber war which does
not bode well. Some of them are fighting virtual enemies on the screen of a
computer, without knowing and seeing the opponent physically, but the war is
going on. It simply pains one to go through all this. It is all a clash of egos
and lack of rationality. Hope these cyber warriors will stop all this
infighting for the sake of sanity. It is an appeal. We are very good fighters,
but let this fighting spirit be reserved for future to fight the real enemy of
the nation and which has thrown the community out, and not fight each other.
What is Needed
(a) Economic Independence
Notwithstanding
the minority character of the community (about which I am not writing here) due
to its miniscule population, which is a serious cause for its suffering, the
other main cause of our suffering is its economic dependence. So long as the
community remains economically dependent and does not gain economic
independence it cannot become a force and it will continue to suffer. If I am
not misunderstood, Kashmiri Pandits were a victims of a sinister disinformation
campaign that the community had usurped most of the government jobs (without
analyzing the share of the community in business , trade, tourism and other
commercial activities and so on) with the result that other communities had no
chance to get in. The community became a special target of violence
in Kashmir both for political, religious as well as bureaucratic
reasons. Here the community cannot ignore that along with the K.Ps, other
Hindus (non-K.Ps) and Sikhs too had to leave the Valley, but since these
sections of society were comparatively economically quite impendent, being in
trade, business and transport etc. exodus did not become such a painful and
troublesome experience for them for resettlement, as it became for the K. Ps.
Being economically independent these non-K.P. displaced people gradually
established themselves comfortably. Even those a few among the K. Ps who were
economically independent, too did not undergo such a suffering or disturbance
as the general masses. If the community has to rise and prosper it will have to
make itself economically independent.
My
experience in public life for the last over forty years tells me that the
community needs a very sound and healthy economic base to be a force, a power.
A very strong base will make it a strong a political entity and then it will
not have to think of any separate political party of its own, which can not
obviously serve any purpose but only divide the community on the issue. If the
community becomes economically very strong and powerful that itself will make
the entire community a very strong political force and place it at such an
advantageous position where, its voice will be heard and its views given due
recognition and it can even dictate terms. Community leadership, organizations
and individuals who can play any effective role in this direction must work out
on this plan to give the community a very strong economic base. Obviously this
cannot be achieved so long as the community moves in a fixed groove of service
oriented, secured monthly fixed income mentality. The community has to be
adventurous in economic field, take to business and other independent channels
and not continue to the glued to the charm of an office chair with a service
mentality as an employee with fixed salary. Why cannot the community leadership
think of setting up big business houses to provide this strong economic base.
There are enough community resources to create such business houses, and make
community economically independent. To begin with, with all the resources
available with the community it can easily set up a bank, a financial
institution of its own but….? fear those who are sitting on these resources
will not allow the community to touch their treasuries and enter their fiefdoms.
Of course, there is a large number of K.Ps who have established themselves
quite well in foreign countries. If only a few of them can come forward and
invite some affluent K.Ps. from India to join them they can plan to
lay such a strong economic base for the community which I have been advocating
from time to time. Some one has to initiate the process. If a doctor from South
can send his whole life's savings amounting to $ 20 million to his native
village, why cannot some quite well off Kashmiri Pandits living abroad and
earning well think on these lines. Those K.Ps. connected with the economic
field, industries ,trade, business and commerce can come forward, form an
opinion group prepare a project report to give a practical shape to what I have
expressed above. The community has to think of producing Birlas, Tatas,
Ambhanis, Mittals and Singhanies and the like. They are the political power,
political force today who virtually run the government, though without any
separate political party of their own. Create this infrastructure then see the
results. The community has to learn from Parsis on one hand and from the Jews
on the other.
This
needs a strong leadership with a vision and potential, capable of drafting
plans and projects and taking definite decisions, which will not become a tool
in the hands of political forces. Then a group of honest, dynamic, dedicated
young men and women with a vision and confidence. The community has to develop
a sense of integrity and self respect and learn how to trust each other.
(b) Need for a Sense of Social Awareness and
Responsibility
Along
with this strong independent economic base there is a great need to create a
strong social cohesiveness. How can this be created unless there is a feeling
of concern. There is a great need to create a strong social awareness,
community feeling (not for political use), create a sense of social
responsibility which we lack to a large extent at present. I am sorry to say
our community members have been spending lavishly on marriages (unfortunately
liquor too is now served in such functions) without thinking its impact upon
the total society, its ethical and moral values, and its effect upon the
community especially the poor neighbour, relation, acquaintance who cannot
exhibit such an expensive and lavish show of wealth. Surprisingly even on the
occasion of death some people have been seen making these rites and rituals as
well, too lavish and showy. Our lack of social awareness, lack of social
responsibility or concern for others, even as simple human beings, is quite
visible. Show of wealth by a selected section of community (even if earned by
honest means) does not bode well for the community. When I asked a newly
married girl who was quite poor and had to borrow money or seek financial help
for her marriage as to why she was wearing so much of gold and exhibiting it (
Lo ! she had quite a good lot on her body) and why her family had made very
showy arrangements at the reception of barat with DJ music and variety of
dishes (both Kashmiri as well as non-Kashmiri) in a costly marriage hall when
they could not afford it and the family had gone for loan/sought financial help
from friends and relatives she retorted back by saying " You rich men and
big people feel jealous of a poor man doing all this and wearing of all the
gold by a newly married woman, When you rich people will stop this show of ill
gotten wealth, poor people will automatically follow. Poor people are forced to
do what rich people are doing and follow them". I felt somewhat hurt and
told her "Sorry, as you know I am not a rich man and every rich man does
not have only ill gotten money" and wanted to change the topic, but she
wanted to speak something. "Yes, I know all rich speak like that",
and started talking a lot about rich people though she was right to some extent
in her observations and remarks, but it just pained me what she said, and in a
fit of anger told her "but rich people do not take loan or seek financial
help". "Yes, that may be true, and why should they borrow, as they
have enough ill gotten money" she said. Feeling somewhat uncomfortable, I
did not want to enter into an argument and changed the topic. I leave it to the
honorable reader to make his/her own judgment.
Introspection
and self probing may help to save the situation to a large extent. Let each one
of us realize that he is responsible for his behaviour. If each one of us tries
to behave as socially responsible human beings at individual levels, society
will automatically take care of itself because we are the society. Let each
responsible member of the community ask himself/herself, question his/her
own conscience as to how much responsible he/she feels towards others and
even towards his /her own self, as each one is responsible for his/her behaviour.
Conclusion
Inter-caste
marriages, divorces, lucrative jobs beyond the borders of the State or even
abroad in a free, democratic, secular and secured environment coupled with the
distress sale of properties, forgetting his mother tongue and absence of any
serious effort by the government for his economic survival in the valley are
some of the factors which are taking away a Kashmiri Pandit from his land. If
his roots really call him back, then he has to pay due attention to the call
and in the process obviously resolve all those issues which have come up and
are taking him away from his roots. Having suffered very badly and sacrificed
beyond measure he has to sacrifice more to reclaim his roots in
the land of Kashyap Reshi.
If
Kashmiri Pandits want and feel really serious (not for political interests)
that the community should survive and flourish then every individual member has
to work silently and seriously at his/her own place in his/her own manner
within his/her capacity to give a break to various disintegrating factors and
keep a watch that the community is not exploited by vested interests working
under different garbs.
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