by Professor Rattan Lal Hangloo
Utter neglect the government has disenfranchised Kashmiri Pandits from the democratic process. Selectively choosing representatives from over 500,000 individuals, guided by ideological bias, exemplifies democracy’s flaws.
Discontent with Kashmiri civilisation has been longstanding. The end of the Cold War brought new atrocities to Kashmir, mediated by Pakistan. With Pakistani authorities’ assistance, locals discontent with the 1987 assembly election outcome drew inspiration from the Soviet Union’s breakup. They became mercenaries proclaiming jihad to free Kashmir from India. Although futile, this had unforeseen catastrophic consequences for Jammu and Kashmir. Kashmiri Muslims, Sikhs and Hindus all suffered greatly. Describing the catastrophes they faced would require more than a thousand tomorrows.
The year 1990 marked a turning point for Kashmiri Pandits, caught unaware. Merciless destructiveness and unspeakable torture were unleashed upon them, dubbed infidels. Scores were captured, and killed regardless of age, gender or location. Brutalities included slicing with band-saw blades, rape, killing children and unborn babies and mass murders at Wandhama and Chetisinghpora – atrocities history struggles to record.
The intense darkness overwhelming Kashmir’s politics left Pandits unprotected by the National Conference government. Pakistan’s campaign targeted Kashmiri Pandits, some Muslims and others. Previously, the army staged flag marches during petty skirmishes to maintain peace. However, when trouble erupted in 1990, responsible officers became uncommunicative and security forces seemed dismissive. People gathered anxiously, yet remained silent.
The Muslim community in neighbourhoods also stayed quiet, either fearful of militant reprisal or sympathetic to the freedom movement. Militants issued public notices forbidding Kashmiri Muslims from interacting with Pandit citizens, driving a wedge between communities.
In these defenceless circumstances, Kashmiri Pandits hastily fled their ancestral homes. Fear and anxiety drove up hire costs for a one-ton truck from hundreds to thousands of rupees overnight. Over 500,000 Pandits abandoned native lands, properties and livelihoods. Many homes were looted, burned and villages destroyed to prevent return and resettlement.
The migration of Kashmiri Pandits to Jammu and other parts of India was an unwelcome and painful experience. Thousands of these resourceless victims died from complications arising from their displacement to various locations worldwide, often under inhospitable conditions.
Children of these migrants now hold responsible positions globally, bringing pride to their community. Previously, they faced hardships in Jammu, were denied space in evening shifts at schools and colleges, and endured canvas tents in the unbearable summer heat. Migrant camps – Muthi, Domana, Mishriwalla, Udhampur, Nagrota, Talab Tillo and others – offered only tattered canvas tents, lacking public utilities.
Their journey continued with uncoordinated, meagre relief efforts. Agencies profited from their ordeal. Remarkably, some from their community exploited them, disbursing rightful salaries at Jammu’s migrant cell with calculating indifference.
When the Relief Commissioner’s office was established in Jammu, with a subsidiary office in Delhi, the attacks on Kashmiri Pandits persisted. These individuals were compelled to navigate a labyrinthine process, seeking authentication of their identity through various mundane documents. This ordeal often unfolded amidst sweltering summers, with Jammu’s streets frequently congested.
The Relief Commissioner’s office was exploited by numerous non-migrant elements, who enrolled themselves under the guise of migrants. This precipitated widespread corruption, rendering the office incapable of publicly disclosing the registered count of actual migrants to date.
Kashmiri Pandits have established organisations like All India Kashmiri Samaj, All State Kashmiri Pandit Conference and Kashmiri Samiti in Delhi to address issues stemming from their mass exodus. Despite limitations, these organisations protested, expressed regret and expressed grievances to the Indian government. The severity of the crisis led to the emergence of groups like Panun Kashmir, spearheaded by Dr Agni Shekhar, Dr Chrungoo and the late Shree Amarnath Vainavi, who tirelessly advocated for the community’s suffering and aspirations.
Initially, the notion of a homeland for over 500,000 Kashmiri Pandits was compelling, but leaders’ sense of honour revealed the incompatibility of avoiding conflict while serving the homeland with courageous duty. Key figures like Amarnath Vainavi, Dr Chrungoo and Dr Agnishekhar focused on vital community matters before withdrawing into disillusioned inactivity. Their ideas resonated with people, but circumstances prevented expansion, rendering associations ineffective due to government apathy and erratic responses to the community’s worsening conditions.
Unprincipled actions by individuals within and outside the community further disappointed Kashmiri Pandits, who had reasonably expected decency. The community’s plight persisted, underscored by inadequate government support and internal divisions.
Another Youth All India Kashmiri Samaj has emerged as a prominent institution among Kashmiri Pandits, distinguished by its unique character. Through RK Bhat’s initiative and exceptional leadership, aided by his advisors and team, YAIKS has established a democratic framework, garnering substantial community support and trust.
Its potential is underscored by sensible policies and impactful work, particularly during the challenging COVID-19 period. Notably, YAIKS demonstrates versatility and innovation while maintaining harmonious relations with authorities.
Despite intense criticism, YAIKS President showcases exemplary leadership, ensuring his voice remains influential within the community.
To conclude the contribution of these associations prematurely is invariably an overhasty judgment. Since none of the community leaders have ever been linked to significant political or military transactions, they merit recognition for their integrity. Adulation during adversity contrasts starkly and unpleasantly with adulation in prosperity.
Periodically, numerous self-proclaimed leaders emerged and vanished, leaving no lasting impact.
Having lost hope, Kashmiri Pandits increasingly sought solace in their gods of progress and production. They found spiritual comfort in regular visits to ashrams dedicated to native saints, coping with the overwhelming chaos surrounding their lives. As turmoil subsided, sorrowful outbursts ceased and profound sighs became less frequent. This respite allowed them breathing space to rebuild their lives anew. In the long term, this endeavour enriched the cultural landscape of localities in Jammu and beyond where they reside.
Government delegations, associations and distinguished individuals from across India and abroad visited the refugee camps in succession, yet no policy was meticulously crafted to address their welfare.
Former Prime Minister Manmohan Singh recognised the hardships faced by Kashmiri Pandits and provided relief to uprooted employees through income tax concessions, though this was not a groundbreaking accomplishment. Following persistent persuasion, Singh introduced an employment package for unemployed youth, which, unfortunately, was undermined by those in power.
The late Balasaheb Thackeray’s intervention proved pivotal. The Shiv Sena government in Maharashtra effectively addressed the community’s crisis by allocating numerous seats in professional colleges for talented migrant youth, enabling diverse career paths. This initiative led to migrant families settling permanently in Pune.
Regrettably, the Kashmiri Pandit community has not adequately acknowledged Balasaheb Thackeray’s strenuous efforts.
When the country’s politics shifted and the BJP assumed central power, Kashmiri Pandits offered their full support, fostering public favour with high hopes for resolving their hardships. As fervent nationalists, they vigorously championed the BJP’s Hindutva ideology through impassioned oratory online and offline. However, the government responded with deep distrust and neglect.
Whether under the late Prime Minister Vajpayee or the current Modi regime, Kashmiri Pandits’ conditions have suffered serious neglect. Beyond extending admission to migrant children in select professional institutions, the BJP government has not addressed their major concerns. This measure benefited only a fraction of the displaced population. Numerous Pandits, reliant on business, landholdings or orchards, remain unprotected and impoverished.
Their plight was politicised for electoral gains in mainland India, leaving lakhs of Pandits disillusioned with empty promises and assurances of dignified rehabilitation in their homeland.
The establishment of the Jagti migrant township in Jammu may have seemed impressive to its founders, but it serves as a stark testament to inept planning and another misstep against Kashmiri Pandits in the post-migration era.
The state government never prioritised resolving the Kashmiri Pandit community’s issues, as political considerations consistently overshadowed their concerns due to their limited voting power. Consequently, successive generations have been lost without concerted efforts to rehabilitate them in their native Kashmir districts.
This oversight will have far-reaching implications for addressing Pandit community concerns and the region’s integration. The revocation of Article 370, the state’s reclassification as a union territory and bifurcation into two territories – accompanied by changes in delimitation laws – exemplify cumbersome political indecision. This uncertainty merely compounds existing issues.
The dwindling Pandit population hindered their capacity to unite as a cohesive social, cultural and political force. Utter neglect by state and central governments has disenfranchised them from the democratic process. Selectively choosing representatives from over 500,000 individuals, guided by ideological bias, exemplifies democracy’s flaws.
The recent Jammu and Kashmir assembly election illustrates widespread scepticism. The BJP’s strategists must recognise that stagnant policies perpetuate harm.
Although the Indian state has effectively abandoned Kashmiri Pandits, the community retains profound pride rooted in its illustrious past and extensive contributions across various spheres.
Presently, their plight, absent repatriation, is dire: disillusioned, disillusioned, fractured and shattered community members languish quietly.
Yet, this silence fosters resilience. Emerging generations will leave indelible marks globally, ushering in an era of justice, virtue and equality, ultimately earning recognition within the nation.
(The author served as a professor of History and renowned academic leader with a distinguished career spanning multiple institutions, including Hyderabad Central University, Kalyani University, and University of Allahabad, where he served as Vice-Chancellor. Currently, Honorary Vice-Chancellor of Noble International University, Canada. Ideas are personal.)
