The Kashmir

September 10, 2012

Wandhama Massacre ! Some Questions remain unanswered ! #Kashmir

Filed under: Human Rights — Tags: , , , , , , — TheKashmir @ 12:13 pm

To,

 

The Honorable Members of Division Bench

J&KState Human Rights Commission,

Srinagar

 

Subject:       Rejoinder to the submission by SP Human Rights of CID, J&K Police regarding Wandhama massacre investigation

 

On the last hearing on 29.08.2012 we have been provided with the letter of SP Human Rights of CID Headquarters vide letter no: CID/HR/SHRC-250/2008 dated: 27/01/2012. We would like to submit the following as our arguments in response to this letter:

 

1.       The CID department alleges that the massacre of 23 Kashmiri Pandits was carried out by “some unknown militants” and based on the suspicion of the locals people it was ascertained that militants of Harkat-ul-Ansar were responsible for this brutal massacre.

 

2.       The CID department further claims that on 17th February 1998 hills of Safapora were cordoned and 6 militants of Harkat-ul-Ansar were killed and 1 was apprehended after being injured. The injured militant on being interrogated according to CID department divulged the details regarding the involvement of 21 members of Harkat-ul-Ansar in the killing of victims of Wandhama massacre. As per this CID communiqué the injured militant before his death on 24th February 1998 also informed the Police about CaptainShair Khan, the Commander of Harkat-ul-Ansar who ordered the massacre of Kashmiri pundits.

 

3.        As per CID letter later 13 other foreign militants who were also involved in the killings of Kashmiri Pandits of Wandhama were killed.

 

4.       The CID department should furnish the copies of FIRs and investigation reports under which they claim that these foreign militants were killed in encounters with armed forces. Based on this CID response there should be two FIRs where the killings of these foreign militants has been registered and investigated.

 

5.       If the police have filed FIRs regarding the encounters in which these foreign militants were killed then surely police would have identified these foreign militants responsible for killing victims of Wandhama massacre. We urge that the Police should be asked to provide list of these 20 foreign militants killed and the place where they have been buried.

 

6.       According to the CID department’s letter the statement of the injured militant who later died in the hospital is crucial, as that forms the basis of the police investigation regarding the Wandhama massacre. Therefore we request SHRC to order the police department to submit the statement of that injured militant and also the officers responsible for carrying out that investigation and recording that statement should be asked to depose before this Honorable Commission.

 

7.       According to this CID department response 20 foreign militants have been killed who were involved in the Wandhama massacre, while as, as per the statement of the injured militant questioned by Police, there were 21 militants involved in the massacre, which means that there is still one person who has not been brought to justice. We urge this Honorable Commission to ascertain from the police department regarding that one militant.

 

8.       If the injured militant has named the Commander of the Harkat-ul-Ansar who ordered the massacre, then surely he would have also identified the other 6 militants who were shot on 17th February 1998 along with him and also would have identified the names of the other 14 persons involved in the heinous crime.

 

9.       It needs to be ascertained what is the basis on which police claims that the 13 other foreign militants who were later killed were also involved in the Wandhama massacre.

 

10.     It also needs to be ascertained besides these 20 foreign militants which police claims were involved in the massacre, who was the 1 militant who was neither killed nor apprehended by the police so far.

 

11.     We do not think police has done the needful in terms of punishing the culprits responsible for the Wandhama massacre, instead we believe that Police department with very little evidence on record cannot conclusively prove that those 20 foreign militants killed were involved in Wandhama massacre. Also with lack of credible investigation the police department has closed the case as untraced even when according to their own admission the one more militant responsible for massacre is at large.

 

12.     We urge SHRC to order its own Police Investigation Wing to carry out a thorough investigation into Wandhama massacre, which will help in ascertaining the identities of the culpable and bringing them to justice, besides this investigation would help in instilling the confidence of the Kashmiri minorities.

 

Yours Sincerely,

Sanjay K. Tickoo

President

Kashmiri Pandit Sangharsh Samiti

Date : 10-09-2012

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February 18, 2012

The Snow Is Calling Once Again | #Kashmir


The Snow Is Calling Once Again 

By Ramesh Manvati

This time, I made my arrival quite early,

With the hope to embrace you tightly,

But, nowhere could you be seen.

Day in and day out, to meet you, I am so keen.

I am calling you once again.

Oh, Pandit ! Don’t you realise my pain?

The winter has set in yet again.

Have I to continue to seethe in pain?

I had called you in the past,

Your eerie silence has made me aghast.

Your roots, over five thousand years old, continue to seethe in pain.

I fail to understand what is the gain?

Over twenty painful years, we are already ages apart.

Your journey back home – not yet ready to start?

Seems, I have to bear, still, your being so upset.

To welcome you back, do I need to re-assure you,

That I will lay my best and thick velvety carpet?

Everything you have forgotten, so I feel.

Compelling me to remind you, with a fresh appeal.

On the onset of every winter, you would wait

for my arrival, with much zest and zeal.

And on my arrival from the heavens above,

within the warmth of your ancestral homes,

peeping through the doors and

through the windows-partly open,

or many a times from the ‘dub’ of your ‘bub’,

the leisure time you would enjoy,

gazing my elegant movements in sheer joy.

sonna sheen vollun dhaaray-dhaaray,

maharaaza raaza kumaaray aaw……”

some would merrily sing. And, at times, many

sipping ‘sheeri-chaai’ or even some hot ‘kehwa’

in the traditional ‘khos’ or a ‘kenzi-khos’,

held on the sleeve of your ‘pheran’,

prepared in a ‘samawaar’ and served by a ‘nosh’,

with a ‘garma-garm’ ‘taeil-woar’, ‘tomlla-tsaot’ or ‘ makkaai tsaot’,

or with it, even some enjoying ‘soa’tt’,

With a cosy ‘kaangar’ beneath your ‘pheran’;

The eldest among you, even smoking a ‘jajjeer’.

Forgotten? Occasional ‘shalfaa-malfaa’ , you had

with your toddlers to warm their hands and feet. And,

simultaneously narrating to them local folk-tales and lullabies.

Even ‘nav-sheen’ you celebrated,

in the company of your kith and kin,

music and dance; well dressed and decorated,

with the choicest of your dishes. And,

a ‘welcome drink’ would not be a sin,

even in the ancient times; just recheck

from the treasure of your ‘Neelmat Puraan’.

 

Remember? On my very first arrival,

the new brides you would routinely tease,

Forcing them to bring a ‘paschin’ – raw or cooked,

from their ‘maaluen’ with much ease.

Children would playfully sing everywhere,

sheena petto-petto, maama itto-itto…………”.

Even the stray dogs would dance merrily here and there,

on the roads, in streets or outside your ghetto.

You can be so forgetful, baffles me.

When I have not forgotten, how can you?

Walking, through your orchards and rice fields -spread across Kashyap’s valley.

Or through the towns and villages or ‘Sri-nagaree’ of goddess Sharada’s seat;

Through the serpentine and uneven lanes and narrow by-lanes,

with a ‘khraav’ or ‘pullhor’ or a long boot or a ‘duck-back’ shoe protecting your feet;

Your daily routine, even though being hurt, once in a while,

because of pervading ‘tulkattur’- exposing my frozen attitude,

would continue with serenity and great fortitude.

Even your cursing me at times – that, at times, I would mind,

while finding it difficult to move around.

Still, my cool but peaceful white cover on the ground,

over the surrounding houses, trees and the distant mountains,

lovely murmuring streams, though in deep sleep;

would make you overlook my hurt and dirt.

At the same time, no more feeling of being slighted, I am telling you.

Stray dogs, cows, crows and other perching birds,

without a fail and religiously you would feed, I still remember.

In the plains or atop a nearby hillock, temple bells you would ring,

Morning and evening, ‘kashiri leelaai’ you would sing.

As a habit, whether young or old; men or women,

busying yourself in the company of holy men,

always keeping your household, body and mind-neat and clean.

oftenly, you would praise my beauty and the surrounding scene.

My periodic arrivals and my stays

long or short, you enjoyed and cherished too.

I too enjoyed, let me now reveal to you,

your rolling me into a ‘sheena-mohneow’ occasionally-

in your ‘waaeri’, in the streets, or in nearby open fields. And,

even the ‘sheena-jung’ with your ‘mohalla’ friends.,

I remember vividly, why cannot you?

The vacations, children spent in their ‘maataamaal’, during the stay

of my old friends like ‘chillai-kallaan’, ‘chillai-khorrud’ and ‘chillai-buchcha’.

Remember? The sheer panic of being caught red handed,upon the sudden

bursting of a stolen egg – hidden inside the embers of your cosy ‘kaangar’ ;

Or, making and eating of a ‘mallai-kulfi’ on the ‘braer-k’anee’ of your residence,

secretly from the prying eyes of your elders including ‘bub’, ‘dyed’ or ‘baed- maej’,

 

Also, the ‘faaka’ many of you kept for the entire sacred month of ‘maag’;

Or the visit of your family priest, on the eve of ‘gora-trai’ of this month to your homes

with handmade pictures of ‘Saraswati’-blessing new brides and youngsters; and

exhorting them to continue the ancient tradition of learning.

I have just not forgotten; how can you?

hayrath-pooza’ was incomplete till, some of you, made my use.

That I had to be there even in the summer month of ‘haar’,

to defeat the evil designs of a tyrant Afghan ruler-Jabbar Khan,

and to uphold the sanctity of your sublime faith.

The popular tease – “wuchutoan yi jabbar jandha, haaras ti korrun vandha…..”

is an ample proof of my historical claim.

Even performing of your annual ‘jattae’n-ttae’n……..’,

on ‘teela-aettham’- concluding day of the sacred festival of hayrath’;

Or distribution of ‘dooen’ to ‘haenz’ children, curiously watching on the ‘yaarbal’ and,

offering of burning ‘chaeng’ to holy ‘Vitasta’ in the evening of the day,

Have you so conveniently forgotten?

I have not, how can you?

The aroma surrounding many of your winter festivals, rituals like

‘kheschri-maavas’, ‘gaada-batta’, ‘kaaw-punnim’, or

shishur’ of a new born child or a ‘nav-nosh’; And,

the twenty three day long ‘hayrath’ celebrations, still haunts me.

Such ancient festivities you will be observing in exile, so I earnestly hope.

Though, in an alien land, difficult it surely must be for you to cope.

The special dishes, as per your ‘reeth’, that you

prepared on such joyous occasions, still water my mouth.

Oh, Pandit ! Treat me back to that aroma and couth.

Decades have passed; have not heard a Lall-Vaakh,

“ hayrath maej aayay, marscha papar kyaaway………”

or “thukk-thukk, kuss chuv….”, nor seen anyone playing with cowries,

Please no more deprivations, I pray thee.

You cannot be so cruel to me.

Holding back the tears and trying to be brave.

My children – ‘shishar -ghaaent’, many now grown and

many on their way, hover in desperation. And,

for the warm kiss of your teeth continue to crave.

The winter has set-in, once again,

This time, I made my arrival quite early,

with the hope to embrace you tightly.

But, nowhere could you be seen.

Oh, Pandit ! I am reminding you once again,

Don’t you realize my seething pain?

Over two decades already, we continue to be apart,

Journey back home to your very own-‘Pannaen Maej-Kasheer’,

Still not yet ready to start???

      __________________________________________________________________________________

The writer , a Sr. Activist of Panun Kashmir, can be reached through e-mail : paannyaar@rediffmail.com /rameshmanvati@yahoo.co.in

        __________________________________________________________________________________

This poem is dedicated to the Youth of ‘Internally Displaced’ Kashmiri Pandit community ( now scattered across the globe) on the eve of “Ist International Kashmiri Pandit Youth Conference” organized under the aegis of Panun Kashmir, in Pune ( India), on 7- 8 January 2012


January 20, 2012

Curfewed Night – A book review ~ by Prof. GL Jalali | #Kashmir

Filed under: Jihad, Kashmir — Tags: , , , , , — TheKashmir @ 5:06 am

Book review –    Curfewed Night

Prof. G.L. Jalali

Packed with facts and fiction, narrated in a locale of electrified human emotions

TITLE……………………Curfewed Night ; AUTHOR………………….Basharat Peer

DATE OF PUBLICATION…………….2010 ;PAGES………………………………….221

PUBLISHER……..Harper Publications, London

Its racy prose is both lyrical and moving, subject matter most poignant It describes what a heaven it (Kashmir) was and what a hell it is now – all man made.

It is an emotional tale of mans’ love for his land, the pain of leaving home and ultimately the joy of return

In the wake of the ongoing Muslim insurgency in the erstwhile princely Indian state of Jammu and Kashmir that broke out in 1989 a spute of books, dealing with the J&K insurgency, have flooded the world book market. These books were authored mostly by the persons living either outside J&K or some foreign writers. There were a few Kashmir authors who wrote copiously on the Kashmir subject. Mr. Basharat Peer, the author of Curfewed Night (under review) is one such author who has the distinction of writing a revealing book on the ongoing political turmoil in his native land – the scenic valley of Kashmir. His book “Curfewed Night” is the memoir of a young Kashmiri Muslim Journalist who spent his childhood and adolescent years in the strife ridden Kashmiri valley.

Belonging to a well-to-do Muslim Peer (priestly) family, Basharat’s father Mr.GA Peer is a serving bureaucrat (now posted as Commissioner-cum-Education Secretary in J & K state).His mother serves as a school teacher while his grand father is a retired head-master of a Government Secondary School. His upbringing was unlike that of other Muslim boys in his native village, Seer which is on way to valley’s internationally known tourist spot. Gifted with rich imagination and deft of thought, Basharat Peer describes his village environs-open paddy fields, neighboring mountains, rich flora and fauna, village houses with thatched roofs, running and roaring brooks – in an artistic manner couched in a simple, readable and, above all, racy style of his prose reminiscent of any matured and experienced English writer. Still, the young scribe has to go miles ahead. For his style of writing I offer my hearty congratutions to Mr. Basharat Peer.

The book consists of sixteen chapters running over two hundred twenty one pages. Each chapter carries an appropriate heading, capping the details given inside the chapter. Chapters from one to eight describe author’s early life up to the period when he is all set to leave the valley for plains in search of new green pastures and to make a successful career. In the second part the author of the Curfewed Night describes his journey as a reporter of a Delhi based newspaper through length and breadth of Kashmir, meeting a cross-section of the Kashmiris and noting their reaction towards the militancy that engulfed his homeland.

So the book titled Curfewed Night is an anecdotal record of the events seen through the prism of a writer who, overtly or covertly, sympathizes with the militants. It is a chronicle of events keenly observed by a young Muslim journalist who grows up watching this charming valley turning into a hotbed of Muslim insurgency.

Basharat Peer’s narrative takes the reader into 1990s when almost the whole of Kashmir valley was overtaken very badly by Pak-sponsored militancy. The author was only 13 years old boy, reading in a village school when the Indian army was fighting a tough gurrila war with the Pakistan trained militants.

Pakistan had never reconciled with the Indian stand on Kashmir.  When General Zia-UI-Haq came to power in a military coup against the democratically elected Bhutto Government, Pakistan started a proxy-war to grab Kashmir. It started indoctrinating Kashmiri Muslim youth, giving them arms training at military camps set up in PoK by Pakistan’s infamous ISl. Thus started the Jihad in Kashmir. It burst forth with vigor in 1990. The civilian government in the valley was almost subverted. That is what Mr. Basharat Peer, the author of the book the Curfewed Night under review, calls “Independence movement”.

Even in his adolescence, he was swept by this “Freedom movement” which was in full bloom. Once it so happened that he had to join a procession of “Freedom Fighters”, he felt himself a part of “something larger’……”Fighting and dying”. Fired with a strong urge to usher in an Isiamic order and to overpower the enemies of their so-called freedom, Basharat’s school friends would cross high-mountain peaks, standing magnificently all along the border with PoK, to receive arms training in alien climes. The rebel in the young school-going boy, Basharat, take the place of a coy- some sibling of a middle-class rural Muslim family and decides to join the much talked about freedom-struggle as Mujahideen. He wants to bid adieu to studies at school.

Peer’s parents heard about their sons firm resolve to join JKLF, the then premier militant outfit, fighting for valley’s independence. His parents intervened and succeeded in preventing young Basharat from joining the militant outfit. “He can join after finishing his studies,” they said to their overzealous son. Rebellion, his father said repeatedly, were led by educated men. The young boy had to yield to the wishes of his parents. He draws a pen picture of the situation appering in February 1990 in the valley, particularly in Srinagar. The author says, “By February 1990 Kashmir was in the midst of a full-blown rebellion against India. Every evening we heard the news of more protests and deaths. Protests followed killings, and killings followed protests. News came from Srinagar that hundreds of thousands of people had marched to pray for independence at the shrine of the patron saint of Kashmir, Nooruddin Rishi. All over the state similar marches to the shrines of Surfi saints were launched. I joined a procession to the shrine of a much revered Zain Shah Sahib at Aishmuqam near my school”(page 17). It is worth mentioning that Saint Zain Shah was originally a Kashmiri Brahman converted to Islam in 15th century,. When Kashmir was ruled by some fanatic Muslim rulers, including the infamous idol breaker Sikender Butshekan. As admitted by the author of the Curfewed Night, it was a full-fledged revolt against India, provoked and abetted by Pakistan in collabration with the Sunni Musllim Community. So, the so-called political movement was no less short of a religious movement aimed at seceding Kashmir from India on the “basis of two-nation theory, the sheet-anchor of the bloody Partition of the Indian subcontinent. It is on account of this premises that former President of Pakistan,Ghulam Ishaq Khan called the Kashmir issue “unfinished agenda of Partition”. To call the ongoing Jehad as Independence Movement by Mr.Basharat Peer, the author of the Curfewed Night, is sheer travesty of truth and the distortion of historical facts

His remarks about the former Governor of Kashmir, Jagmohan are unwarranted and condemnable in the light of facts. ‘The night of January 20, 1990 was long and sad. Before dinner, my family gathered as usual around the radio for the evening news on BBC World Service. Two days earlier, Jagmohan, an Indian bureaucrat infamous for his hatred for Muslims, had been appointed the governor of Jammu and Kashmir. He gave orders to crush the incipient rebellion……”(page15). To this question the author will find a suitable answer in the “My Frozen Turbulance’ written by Jagmohan two decades ago. He says when he had assumed the charge as the Governor of J & K state, the strife-torn state was “slipping away from India” as a result of conspiracy hatched and worked out by Pakistan’s infamous ISI, named “Operation Topac”. As a patriot and well-wisher of the peace-loving Kashmiri’s he had no option but to bring the deteriorating situation under control. It goes to the credit of Mr. Jagmohan that he retrieved the valley for the Indian-nation and let the flag of secularism flying aloft on the ramparts of the Red Fort. Had he remained as the Governor of J&K state for some time more the history of the strife-torn state would have been decidedly different and there would have been no Kashmir issue. Unfortunately, some anti-national elements, emboldened by false media propaganda by Pakistan against Jagmohan, this visionary and ace-administrator was unceremoniously removed as Governor of the state. I, as reviewer of Mr. Basharat Peer’s book Curfewed Night, am not holding brief for the former Governor Jagmohan, but stating facts for the information of the author of the book who appears to rely upon what former militants and their sympathizers have stated in their interviews with the author of the book.

His reference to the Gowkadal firings and killings needs to be discussed in the light of volatile propaganda. On page 15,the author say’s “One protest march began from a southern Srinagar area where my parents now live, passed the city centre, Lal Chowk, and marched through the nearby Maisuma towards the shrine of a revered Sufi Saint of a few miles ahead. Protesters were crossing the dilapidated wooden Gawkadal Bridge in Maisuma when the Indian paramilitary, the Central Reserve Police Force, opened fire. More than fifty people were killed. It was the first massacre in the Kashmir valley. As the news sank in, we all wept…? It was no doubt, a great tragedy. There was reliable intelligence reports that some mischievous elements in the protest march were bent upon raking up communal riots by setting ablaze on way Hindu houses in nearby Kashmiri Pandit localities, including Ganpatyar, Habba Kadal etc. That might have been the reason for the Indian Security Forces to take such a strong action. On hearing about such happenings, the heart of every Kashmiri – Hindu or Muslim- is bound to bleed and ache, let alone that of the author of the book under review.

One thing, as pointed out by a critic, goes to the credit of the author of the book Curfewed Night, is an extraordinary memories that does a great deal to bring the Kashmir conflict out of the realm of political rhetoric between India and Pakistan and the lives of Kashmiri’s. Again, Mr. Basharat Peer refers to his unsuccessful visit to Kunnan Poshpara Village in Kupwara district of North Kashmir were the security forces were alleged to have raped a number of village Women. It was just a propaganda stunt by Pakistan. A probe into the alleged rape incidents by the state authorities brought the fact to limelight that these charges leveled against the Indian army were totally false and fabricated. I wonder how an impartial news-reporter was led away by this propaganda stunt. His emotional out burst on these fabricated crimes committed by the security forces can be gauged from his own description !  “He sits at a bus-stop watching for the bus to take him to Kunnan Poshpora, but when it arrives he just goes on sitting, listening to the sound of reviving engine, and watching the bus drive away. For all the stories of suffering he seeks out, there is one he cannot bring himself to look at too closely.”

The author has no word to say about the Chattisinghpora and the Wandhama carnages committed by the militants on non-Muslim villagers. In Chattisinghpora village, situated close to Bashart Peer’s native village in Anantnag distinct, over thirty- Sikhs were brutally killed, while twentyfive Kashmiri Pandits in Wandhama village in Ganderbal Tehsil were gunned down mercilessly and their houses set on fire. A thirteen year old Kashmiri Pandit boy was the lone survivor in this village where almost fifty Pandit families lived prior to this brutal massacre of innocent Kashmiri Pandit Villagers. Their burnt houses still remain a living eye-witness to the atrocities perpetrated on the Kashmiri Pandit Community.

There is just one stray reference to the forced mass exodus of Kashmiri Pandits from the land of their birth. The author went to attend his village school one fine morning. He found no Kashmiri Pandit teacher present in the school as all of them had fled the valley. Of course, he felt very sad and puzzled. ‘The murders sent a wave of fear through the community and more than a hundred thousand Pandits left Kashmiri after March, 1990. The affluent moved to houses in Jammu, Delhi and various Indian cities. But a vast majority could find shelter only in the squalor of refugee camps and rented rooms in Jammu and Delhi’ (page 184).

The author refers to the secular and harmonious atmosphere prevailing In the valley prior to 1989. ‘The practice of Islam in Kashmir borrowed elements from the Hindu and the Buddhist past, the Hindus in turn were influenced by Muslim practices. In my childhood nobody raised an eyebrow if Hindu women went to a Muslim shrine to seek the blessings of a saint. The religious divide was visible only on the days India and Pakistan played cricket. Muslims supported the Pakistani Cricket and the Pandits were for India. My father’s best friend was and remains a Pandit; my mother had long friendships with Pandit women who taught in the same school”( chapter 15, page184).

The chapter titled “Papa-II”deals with the author’s interviews with some militants. The details givien by these militants about some of these interrogation centres are horrible and blood-curdling ancedots. The discription of these horrible stories invoke the sympathizes of the reader, no matter how callous-minded the reader may be. If true, one cannot but condemn these inhuman acts committed by the army investigators. But there stands a question mark: are these real acts of the India’s disciplined army? However, there may be exceptions here and there. Perhaps it is aimed to tarnish the image of our security forces.

One such centre was shut and later on occupied by a top-ranking Oxford Educated Kashmiri bureaucrat as stated by the author of Curfewed Night, Says the author, “Before moving in, the Oxford-Educated Officer called priests of all religions to pray there and exorcise the ghosts”(page 133, chapter 11).

The author has almost sidelined describing the gruesome killings of some eminent Kashmiri Pandit leaders, Lawyers, Doctors, Journalists, Business men, Teachers and Scholars. Can the Kashmiris particularly Kashmiri Pandits forget brutal killings of Pandit Sarwanand Premi and his son, whose eyes were gorged with an iron rod and the bodies cut to pieces or Sarla, a school teacher in a Kupwara school, sawed to death in a sawmill. Militants are equally responsible for turning the happy valley into hell. Without describing these killings, the author has not taken his narrative to a successful conclusion.

However, author’s search for his “lost teacher”-Pandit Chaman Lai Kantroo- evokes our admiration for this budding Kashmiri Muslim author. He desperately makes a search for his childhood Kashmiri Pandit friends. He visits Awtar’s hut in Jammu where he meets his father’s adopted Hindu sister Gouri  wife of Awtar, Jee. “Is he Ammul’s son?” says Gouri. “Ammul was my father’s childhood name which hardly any one outside the family knew. My eyes were wet,” narrates Basharat Peer (page 183). He met his childhood friend, Vinod, by chance in Srinagar where he worked as Area Manager of a Pharmaceutical Company. After a long search he met his Master Jee Chaman Lai Kantroo, in a rented room in Amphela in Jammu. “A step stair led to the rooftop. Behind a curtain of clothes hanging on a nylon rope was a garret. “Come in, Basharat,” Mr Kantroo called out. I looked at him ; he had aged. His checks had sunk deep, his hair was almost white; his eyes were deep down, but seemed to have lost their verve.”(page190). His teacher gave him a book of poems composed by him. The cover of the book read “Eternal Sin”. His partings were surcharged with emotions on either side-from his old student Basharat and his teacher Pandit C.L. Kantroo.

He describes valley’s corrupt bureaucracy. Even bureaucrats demand huge bribes for sanctioning monetary relief. “The files do not move by itself from one table to another. Out of the relief money of one lakh, the applicant has to spend 25 per cent to thirty thousand rupees. Otherwise he will waste years visiting offices. And once he pays that, we ensure that his name in the compensation job list goes up and things move fast.”(page 164). He gives a pen picture of the devastated Rughnath Mandir in the interior of Srinagar city and the abandoned Martand temple at Mattan sans (missing) Shiva idol. At the end of the Curfewed Night the author crosses the Line of Control at Uri which now “functions as a defecto border between two parts of Kashmir” He comments, “The Loc did not run through 576 kilometer of militarized mountains. It ran through the reels of Bollywood coming to life in dark theatres; it ran through the conversations in Coffee shops and TV screens showing cricket matches. It ran through whispers of lovers. And it ran through our grief, our anger, our tears and our silence”. (Page 220-221). It ends with the people awaiting eagerly for the bus coming from the other side of our valley. “I watched thousands of men, women and children stand and along the soldier-laden road, welcoming the ones who had stepped across the Iine.”(page221).

I wish Basharat Peer writing his new book, describing the return of 4 lakh displaced Kashmiri Pandits to their land of birth and their Muslim brethren according them warm hearted welcome in the true spirit of “Kashmeriat” of which the author of the Curfewed Night is a strong votary Amen !

In the end I agree that the “Curfewed Night is an emotional tale of man’s (author’s) love for his land, the pain of leaving home and ultimately the joy of return”. Its racy prose is both lyrical and moving, subject matter most poignant. It describes what a heaven once it was, and what a hell it now is – all man-made! Buck up Basharat Sahib-that is my message to you!

*(The author is prolific writer and editor Samachar Post)

January 19, 2012

Future of Kashmiri Pandits | #Kashmir


Future of Kashmiri Pandits

  By B. Raman

It is 23 years today since Jammu & Kashmir saw the beginning of the ethnic-cleansing of the Kashmiri Pandits, the original inhabitants of Jammu & Kashmir (J&K), from their homeland at the instigation of Pakistan’s Inter-Services Intelligence (ISI) by a group of Kashmiri jihadi elements trained, armed and motivated by the ISI.

2. The lead in this act of ethnic-cleansing was initially taken by the Jammu & Kashmir Liberation Front (JKLF) and the Hizbul Mujahideen (HM). Other jihadi organisations, which subsequently came into existence after having been trained and armed by the ISI, kept the ethnic-cleansing going till practically all the Kashmiri Pandits were driven out after having been subjected to numerous indignities and brutalities such as rape of women, torture, forcible seizure of property belonging to the Pandits etc.

3. The Pandits, who survived these acts of indignities and brutalities, were forced to leave their homeland and seek shelter in camps for refugees set up in Jammu and Delhi. Within a few weeks of the outbreak of the ethnic cleansing, a majority of the Pandits found themselves reduced to the miserable status of refugees in their own country.

4. As the Pandits and their wifes and children were subjected to indignities and brutalities and driven out of their homeland, the State of India totally caught by surprise watched helplessly and pusillanimously, as the plans of the ISI to change the demographic composition of the Kashmir Valley in order to make it a predominantly Muslim area were sought to be implements by the jihadis trained by the ISI.

5. Neither V. P. Singh, who was the Prime Minister when the ethnic-cleansing was carried out nor any of his successors had the least idea of how to deal with the situation. There were various options available. I would cite only two. The first option was to direct the Army to re-establish Indian sovereignty over Pakistan-Occupied Kashmir (POK) and Gilgit-Baltistan as a punitive measure. Pakistan had by then acquired a military nuclear capability, but not a nuclear arsenal. It did not have a satisfactory delivery capability. We could have, therefore, easily re-taken the POK and Gilgit-Baltistan without fear of provoking a nuclear war. The V. P. Singh Government did not exercise this option.

6. The other option was to train and arm the Pandits and ask them to go back and re-occupy their property and fight against the ISI-trained jihadis. This option was carefully examined and given up as not advisable. There were legitimate fears that this option could polarise for ever the relations between the Muslims and the Hindus and play into the hands of the jihadis who wanted such polarisation.

7. The option finally chosen was to look after the Pandits in the refugee camps and other areas where they had settled down with their relatives and wait for the restoration of normalcy in the Valley so that these refugees could be helped to go back, re-establish their ownership of their property and resume a life of dignity as the residents of their traditional homeland.

8. The Pandits have been waiting for 23 years hoping that the day of their return with honour and security to their homeland would come. It has not so far despite the considerable improvement in the ground situation. In the meanwhile, the plight of the Pandits has been slowly forgotten. Everybody sheds crocodile tears over their sufferings, but there is nothing more by way of action. The future of the Kashmiri Pandits as an important dimension of the Kashmir problem is less and less talked about.

9. There was one man, who spent his years of retirement in attempts to ensure that the promises made by the nation to restore the honour and dignity of the Pandits was not forgotten. He took a lively interest in their future and interacted vigorously with leaders of the Government and opposition political parties to see that this dimension of the Kashmir problem was not forgotten.

10. His name was R. N. Kao, a Kashmiri himself, who was the legendary founding father of the Research & Analysis Wing (R&AW). The Kashmir tragedy broke out five years after he finally retired from public service in 1984. From 1989 onwards till his death in 2002, he devoted a lot of his time to his self-assumed task of restoring the honour and dignity of the Pandits.

11. Since Kao’s death in 2002, the Kashmiri Pandits find themselves orphaned. There is no one at the political or bureaucratic level, who is prepared to come to the forefront, stick his neck out and demand action to restore the dignity and honour of the Pandits. Hopes that the BJP-led Government would pay lively attention to the future of the Pandits were sadly belied. The BJP-led Government was as confused and as inactive as any of the other Governments that had held office since 1989.

12. How to move forward? Two realities have to be kept in mind. Firstly, it is too late in the day to think of identifying and punishing those who were responsible for the ethnic-cleansing. Any ill-advised attempt to do so would complicate the situation further.

13. Secondly, the return of the Pandits to their homeland cannot be enforced unilaterally by the Governments of India and the State. It has to be the outcome of a consensus among different political parties of the State and leaders of different communities. The Government of India has a moral responsibility for working towards such a consensus. Presently, it has not been doing so. It should be made to do so through public pressure. It is time to stop meaningless breast-beating on the plight of the Pandits and their future. It is time to work for concrete ways of enabling their return to their homeland in dignity and honour.

( The writer is Additional Secretary (retd), Cabinet Secretariat, Govt. of India, New Delhi, and, presently, Director, Institute For Topical Studies, Chennai, and Associate of the Chennai Centre For China Studies. E-mail: seventyone2@gmail.com  Twitter : @SORBONNE75 )

Source 

August 6, 2011

Kashmir Resolution Introduced In The House Of Representatives | #Kashmir


 

HRES 387 IH

112th CONGRESS

1st Session

H. RES. 387

Recognizing that the religious freedom and human rights violations of Kashmiri Pandits has been ongoing since 1989.

IN THE HOUSE OF REPRESENTATIVES

August 1, 2011


RESOLUTION

Recognizing that the religious freedom and human rights violations of Kashmiri Pandits has been ongoing since 1989.

Whereas Jammu and Kashmir has an ancient culture of religious tolerance and pluralism, where Hindus, Muslims, Sikhs, Buddhists, and Christians practiced their faith freely in an atmosphere of mutual respect and peace until 1989;

Whereas Kashmiri Pandits are the original inhabitants of Kashmir, tracing their heritage and culture back several millennia;

Whereas Kashmiri Pandits have been the victims of documented human rights violations resulting in the severe curtailment of their religious freedom for more than two decades;

Whereas the Kashmiri Pandit population has declined from 400,000 in 1989 to a current level of less than 4,000 in the Kashmir valley and many Pandits continue to live in refugee camps;

Whereas international human rights organizations have noted the campaign of intimidation and violence directed by foreign militants and foreign terrorist organizations against Kashmiri Pandits;

Whereas thousands of Kashmiri Pandits, elected officials, and military personnel have been killed in terrorist attacks; and

Whereas numerous groups that have claimed responsibility for these attacks have been designated as foreign terrorist organizations by the United States Department of State: Now, therefore, be it

Resolved, That the House of Representatives–

(1) condemns the extremist violence, lack of religious freedom, and human rights violations committed against Kashmiri Pandits, which they have endured for more than two decades; and

(2) Insists that terrorist infrastructure in the region must be dismantled and terrorists should be held accountable for their actions.

 

Also Read HERE

August 5, 2011

Kashmiri Pandits, Sri Lankan Tamils and Indian hypocrisy – Reply to Mr Aditya Sinha | #Kashmir

Filed under: Kashmir — Tags: , , , , , — TheKashmir @ 12:10 pm

Different versions of Kashmir in political, social and religious context are nothing new. Mr. Aditya Sinha’s article “Kashmiri Pandits, Sri Lankan Tamils and Indian hypocrisy” that appeared in Daily News & Analysis (DNA) on 31st July 2011 prompted me to write back. I disagree with Mr. Sinha’s view regarding Kashmiri Pandits.

It was surprising to see equation between Kashmiri Pandits and Sri Lankan Tamils. Although we are sympathetic towards Sri Lankan Tamils, one cannot equate the two as unlike the Sri Lankan Tamils, Kashmiri Pandits are citizens of India. Our main concern should be first for the citizens of our own country and then others.

The onset of turmoil in Kashmir valley in 1989-1990 was marked with the ethnic cleansing and genocide of Kashmiri Pandits. Ethnic cleansing is an attempt to create ethnically homogeneous geographic areas through the deportation or forcible displacement of persons belonging to particular ethnic groups. United Nations defines ethnic cleansing as rendering an area ethnically homogeneous by using force or intimidation to remove from a given area persons of another ethnic or religious group. Many Kashmiri Muslims (and not all) joined the so called freedom movement and chose to be part of armed struggle. The objective of militancy in Kashmir was to create a valley homogenous in its religious (read Islamic) character. To create such homogeneity, Kashmiri Hindu minority was forced to leave the valley.

Ethnic cleansing sometimes involves the removal of all physical vestiges of the targeted group through the destruction of monuments, cemeteries, and houses of worship. Ethnic cleansing may involve death or displacement where a population is identified for removal from an area. In Kashmir, houses of minority Hindu Pandits were burned; temples were destroyed. Notices were pasted on the walls of Pandit houses mentioning them to leave the valley or to perish.

Genocide may be used as means to carry out ethnic cleansing. Genocide is defined as the deliberate and systematic destruction, in whole or in part, of an ethnic, racial, religious, or national group. 

Article 2 of 1948 United Nations Convention on the Prevention and Punishment of the Crime of Genocide (CPPCG) defines genocide as any of the following acts committed with intent to destroy, in whole or in part a national, ethnical, racial or religious group, as such: 

  1. Killing members of the group;
  2. Causing serious bodily or mental harm to members of the group;
  3. Deliberately inflicting on the group conditions of life, calculated to bring about its physical destruction in whole or in part;
  4. Imposing measures intended to prevent births within the group;
  5. Forcibly transferring children of the group to another group.

The National Human Rights Commission (NHRC) in a ruling on 11 June 1999 stated that “Against the stern definition of the Genocide Convention, the Commission is constrained to observe that while acts akin to genocide have occurred with respect to Kashmiri Pandits and that, indeed, in the minds and utterances of some of the militants a genocide-type design may exist, the crimes against the Kashmiri Pandits are near-Genocide and not Genocide.”

In the speech on 7 April 2004 the UN Secretary General said, “Wherever civilians are deliberately targeted because they belong to a particular community, we are in the presence of potential, if not actual, genocide.”

1990s were painted with genocide of Kashmiri Hindus. Many Kashmiri Hindus were murdered. Kashmiri Hindus were targeted by the militants in 1989 and afterwards until they didn’t left the valley. The official figure of Kashmir Pandit killings is 219. Kashmiri Pandit Sangharsh Samiti (KPSS), a valley based NGO, disputes the government figure. In its first list of asurvey, Kashmiri Pandit Sangharsh Samiti (KPSS) suggests that 399 Pandits were killed and the list of KP killings is still incomplete. KPSS did the survey in 2008 and 2009 to find the exact number of Pandits killed, which revealed that 302 members of the community were killed in 1990 alone. Selective killing of minority Hindus amounts to genocide.

In exile, thousands of Kashmiri Pandits have died due to change in environmental conditions. Kashmiri Pandits were forced to live in hostile conditions in make-shift camps in Jammu/Delhi. During summers, the average temperature of Kashmir would generally be in thirties while in Jammu/Delhi, it is in forties. Think of 45ºC and 6-8 people living in a tent. The habitat changed resulted in sun-strokes, anaemia etc. which caused many deaths. Moreover, deaths happened due to snake bites as slum-like conditions of camps became the breeding ground for snakes. Even after 21 years, some are still living in camps.

Those Kashmiris who chose/supported the gun are responsible for the grievances of all Kashmiris whether Kashmiri Muslims or Kashmiri Hindus. It is amusing when the separatists (some of them were terrorists in 1990s) state that they are in favour of return and rehabilitation of Kashmir Pandits. Because they are the same people who were responsible for the exodus of minority Hindus from the valley.

Kashmiri Pandits have been denied justice from past 21 years. The human rights violation of Kashmiri Pandits ought to be addressed now. Kashmiri Pandits haven’t suffered physically only but culturally and psychologically also. Kashmiri Pandits have been suffering in a political-religious war in which they don’t form any part.

Author : Varad Varenya [ Twitter Handle : @VaradVarenya  ]

May 23, 2011

There is a liberal bias. It’s demonstrable !


Though NDTV is believed to have largely been shy to highlight the trauma , pain and anger of Hindus of Kashmir , also commonly called Kashmiri Pandits , for a change yesterday they did a discussion about ‘possibility’ of return of Hindus back to valley .

I would not like to give any personal opinion on the discussion , which was hosted by Ms Barkha Dutt , however I would like to share some tweets which I saw after the program .

These tweets are largely from :-

  1. Muslim Group :- Who largely want Kashmir not to be part of India
  2. Kashmiri Hindu [ Pandit ] / Nationalist group : – Who are staunch nationalist , however forced into exile by Islamists .

Kashmiri Muslim Group

When translated , its a message to Aditya Raj kaul , It says … I spit on your face Aditya Kaul

Nationalist / Kashmiri Hindu group

July 26, 2010

Letter to Mr. Rajiv Gandhi – Jagmohan


Jagmohan -Ex Governor J&K

Jag Mohan Malhotra (born 25 September 1927) is a former governor of Jammu and Kashmir in India. During his tenure as the Governor from 1984 to 1989, militancy in Jammu and Kashmir was at his peak and he was credited with providing capable administration to the state. In Jammu & Kashmir], Jagmohan is credited with bring order to one of the most revered shrines of Hindus, called Mata Vaishno Devi. He created a board that continues to provide administration for the shrine. Infrastructure was developed and that continues to facilitate pilgrims.

[The letter is being reproduced as this letter is of prime importance for readers to understand the callous attitude of central Govt in handling the terrorism in it’s initial stage ]


Letter to Mr. Rajiv Gandhi

Rajiv Gandhi - Ex Prime Minister of India

By Jagmohan
April 21, 1990

Dear Shri Rajiv Gandhi,

You have virtually forced me to write this open letter to you. For, all along, I have persistently tried to keep myself away from party politics and to use whatever little talent and energy I might have to do some creative and constructive work, as was done recently in regard to the management and improvement of Mata Vaishno Devi shrine complex and to help in bringing about a sort of cultural renaissance without which our fast decaying institutions cannot be nursed back to health. At the moment, the nobler purposes of these institutions be they in the sphere of executive, legislature or judiciary etc. have been sapped and the soul of justice and truth sucked out of them by the politics of expediency.

You and your friends like Dr. Farooq Abdullah are, however, bent upon painting a false picture before the nation in regard to Kashmir. Your senior party men like Shiv Shankar and N.K.P. Salve have, apparently at your behest, been using the forum of the Parliament for building an atmosphere of prejudice against me. The former raked up a fourteen-year old incident of Turkman Gate and the latter a press interview an interview that I never gave to hurl a barrage of accusations of communalism against my person. Mani Shankar Iyer, too, has been dipping his poisonous darts in the columns of some magazines. I, however, chose to suffer in silence all the slings and arrows of this outrageous armoury of disinformations. Only rarely did I try to correct gross distortions by sending letters to the editors of newspapers and magazines. My intention was to remain content with a book, an academic and historic venture which, I believed, I owed to the nation and to history.

But the other day some friends showed to me press clippings of your comments in the election meetings in Rajasthan.

That, I thought, was the limit. I realised that, unless I checked your intentional distortions, you would spread false impression about me throughout the country during the course of your election campaign.

WARNING SIGNALS: Need I remind you that from the beginning of 1988, I had started sending “Warning Signals” to you about the gathering storm in Kashmir ? But you and the power wielders around you had neither the time, nor the inclination, nor the vision, to see these signals. They were so clear, so pointed, that to ignore them was to commit sins of true historical proportions.

To recapitulate and to serve as illustrations, I would refer to a few of these signals. In August 1988, after analysing the current and undercurrents, I had summed up the position thus: “The drum-beater of parochialism and fundamentalism are working overtime. Subversion is on the increase. The shadows of events from across the border are lengthening. Lethal weapons have come in. More may be on the way”. In April 1989, I had desperately pleaded for immediate action I said: “The situation is fast deteriorating. It has almost reached a point of no return. For the last five days, there have been large-scale violence, arson, firing, hartals, casualties and what not. Things have truly fallen apart. Talking of the Irish crisis, British Prime Minister Disraeli had said: “It is potatoes one day and Pope the next”. Similar is the present position in Kashmir. Yesterday, it was Maqbool Bhat; today it is Satanic Verses; Tomorrow it will be repression day and the day after it will be something else. The Chief Minister stands isolated. He has already fallen-politically as well as administratively; perhaps, only constitutional rites remain to be performed. His clutches are too soiled and rickety to support him. Personal aberrations have also eroded his public standing. The situation calls for effective intervention. Today may be timely, tomorrow may be too late”. Again, in May, I expressed my growing anxiety: ‘What is still more worrying is that every victory of subversionists is swelling their ranks, and the animosity is being diverted against the central authorities”. But you chose not to do anything. Your inaction was mistifying. Equally mistifying was your reaction to my appointment for the second term. How could I suddenly become cammunal, anti-muslim and what not ?

When I resigned in July 1989, there was no rancour. You wanted me to fight, as your party candidate, election for the South Delhi Lok Sabha seat. Since I had general revolusion for the type of politics which out country had, by and large, come to breed, I declined the offer. If you had any serious reservation about my accepting the offer of J and K Governorship for the second term, you could have adopted the straightforward course and apprised me of your views. I would have thought twice before going into a situation, which had virtually reached a point of no return. There would have been no need for you to resort to false accusations.

May be you do not consider truth and consistency as virtues. May be you believe that the words inscribed on our national emblem – Satyameva Jayate – are mere words without meaning and significance for motivating the nation to proceed in the right direction and build a true and just India by true and just means. Perhaps power is all that matters to you – power by whichever means and at whatever cost.

REALITY: In regard to the conditions prevailing before and after my arrival on the scene, you and your collaborators have been perverting reality. The truth is that before the imposition of Governor’s rule on January 19, 1990, there was a total mental surrender. Even prior to the day (December 8, 1989) of Dr. Rubaiye Sayeed’s kidnapping, when the eagle of terrorism swooped the state with full fury, 1600 violent incidents, including 351 bomb blasts had taken place in eleven months. Then between January 1 and January 19, 1990, there were as many as 319 violent acts – 21 armed attacks, 114 bomb blasts, 112 arsons, and 72 incidents of mob violence.

You, perhaps, never cared to know that all the components of the power structure had been virtually taken over by the subversives. For example, when Shabir Ahmed Shah was arrested in September 1989, on the Intelligence Bureau’s tip- off, Srinagar Deputy Commissioner flatly refused to sign the warrant of detention. Anantnag Deputy Commissioner adopted the same attitude. The Advocate-General did not appear before the Court to represent the state case. He tried to pass on the responsibility to the Additional Advocate General and the Government council. They, too, did not appear.

Do you not remember what happened on the day of Lok Sabha poll in November 22, 1989 ? In a translating gesture, TV sets were placed near some of the polling booths with placards reading “anyone who will cast his vote will get this”. No one in the administration of Dr. Farooq Abdullah took any step to remove such symbols of defiance if authority.

Let me remind you that Sopore is the hometown of Gulam Rasool Kar, who was at that time a Cabinet Minister in the State Government. It is also the hometown of the Chairman of the Legislative Council, Habibullah, and also of the former National Conference MP and Cabinet Minister, Abdul Shah Vakil. Yet only five votes were cast in Sopore town. In Pattan, an area supposedly under the influence of Iftikar Hussain Ansari, the then Congress (I) Minister, not a single vote was cast. Such was the commitment and standing of your leaders and collaborators in the State.

And you still thought that subversion and terrorism could be fought with such political and administrative intruments.

Around that point of time, when the police set-up was getting rapidly demoralised, when intelligence was fast drying up, when inflitration in services was bringing stories of subversives plan like TOPAC, your protage, Dr. Farooq Abdullah was either going abroad or releasing 70, hardcore and highly motivated torrosists who were trained in the handling of dangerous weapons, who had contacts at the highest level in Pakistan occupied Kashmir, who knew all the devious routes of going to and returning from Pakistan and whose detention had been approved by the three member advisory board presided over by the Chief Justice. Their simultaneous release enabled them to occupy key positions in the network of subversion and terrorism and to complete the chain which took them again to Pakistan to bring arms to indulge in killings and kidnappings and other acts of terrorism. For example, one of the released persons, Mohd. Daud Khan of Ganderbal, became the Deputy Commander-in-Chief of a terrorist outfit, Al-Bakar, and took a leading part in organising a force of 2,500 Kashmiri Youths. Who is to be blamed for all the heinous crimes subsequet}y committed by these released 70 terrorists ? I would leave this question answered by the people to whom you are talking about the “Jagmohan Factor”.

The truth, supported by preponderence of evidence, is that before January 19, 1990, the terrorist had become the real ruler. The ground had been yielded to him to such an extent that dominated the public mind. He could virtually swim like a fish in the sea. Would it matter if the sea was subsequently surrounded ?

LABELLING ANTI-MUSLIM: In your attempt to hide all your sins of omission and commission in Kashmir and as a part of your small politics which can not go beyond dividing people and creating vote banks, you took special pains to demolish all regards and respects which the Kashmiri masses, including the Muslim youth, had developed for me during my first term from April 26,1984, to July 12,1989. Against all facts, unassailable evidence, and your own precious pronouncements, you started me labelling me as anti-Muslim.

May I, in this connection, also invite your attention to three of the important suggestions made in my book, Rebuild- ing Shahjahanabad: The Walled City of Delhi. One pertained to the creation of the green velvet between Jama Masjid and Red Fort; the second to the construction of a road linking Parliament House with the Jama Masjid complex, and the third to the setting up of a second Shahajhanabad in the Mata Sundari road-Minto road complex, reflecting the synthetic culture of the city, its traditional as well as its modern texture. Could such suggestions I ask you, come of an anti-Muslim mind ?

FORUM OF PARLIAMENT: How you and your associates use the fonum of Parliament undermine my standing amongst the Kashmiri Muslims, was evident from what N.KP. Salve, MP ?, did in the Rajya Sabha on May 25, 1990.

Referring to the so called interview to the Bombay Weekly, THE CURRENT – an interview which I never gave – Salve chose wholly unjustified expressions; “There was a patent and palpable attitude if very disconcerting communal bias and, therefore, he (Governor) was happy under the garb of eliminating the terrorist, the saboteurs and the culprits, in eliminating the whole community as it were; now the Governor has himself given profuse and unabashed vent to his malicious malignity, hate and extreme dislike, branding every member of a particular community as a militant”.

I know Salve. I do not think, if left to himself, he would have done what he did. Clearly, he was goaded to say something which was against his training and background. But the elementary precaution which any jurist, at least a jurist of Salve’s imminence, would have taken, was to first check up whether any such interview weekly had been given by me, and if so, whether the remarks attributed to me were actually made. The unseemly haste was itself revealing. The issue was raised on May 25, while the weekly was dated May 26 June 2, 1990. You yourself rushed a let to the President on May 25, on the basis ofthe interview that in reality did not exist. You explained that V.P. Singh had appointed a person with “Rabid Communalist Opinion as Governor. You also got your letter widely published on May 25 itself.

Since your party men did not allow me to have my say in the Rajya Sabha, even when an opportunity came my way to speak on the subject, I was left with no other option but to file a 20 Lakhs damage suit against the Current Weekly in the Delhi High Court. The case may take a long time and I may donate the damages, if and when awarded, to charity, but I intend sparing no effort to expose all those who have played dirty roles in the disinformation-drama.

ARTICLE-370: You created a scene on March 7, 1990, at the time of the visit of the All Party Committee to Srinagar, and made it a point to convey to the people in 1986 I wanted to have Article 370 abrogated. At that critical juncture, when I was fighting the forces of terrorism with my back to the wall beginning to turn the corner after frustrating the sinister designs of the subversives from January 26, 1990 onwards, you thought it appropriate to cause hostility against me by tearing the facts out of context. Whether this act of yours was responsible or irresponsible, I would leave to the nation to decide.

What I had really pointed out in August-September 1986 was: ‘Article 370 is nothing but a breeding ground for the parasites at the heart of the paradise. It skins the poor. It deceives them with its mirage. It lines the pockets of the “power elites”. It fans the ego of the new sultans, in essence, it creates a land without justice, a land full of crudities and contradictions. It props up politics of deception, duplicity and demagogy. It breeds the microbes of subversion. It keeps alive the unwholesome legacy of the two-nation theory. It sufficates the very idea of India and fogs the very vision of a great social and cultural crucible from Kashmir to Kanyakumari. It could be an epicentre of a violent earth-quake, the tremors of which would be felt all over the country with unforeseen consequences.

I had argued, ‘The fundamental aspect which has been lost sight of in the controversy for deletion or retention of Article 370 is its misues. Over the years, it has become an instrument of exploitation in the hands of the ruling political elites and other vested interests in bureaucracy, business, judiciary and bar. Apart from the politicians, the richer classes have found it aonvenient to amass wealth and not allow healthy financial legislation to come to the State. The provisions of the Wealth Tax, the Urban Land Ceiling Act, the Gift Tax etc, and other beneficial laws of the Union have not been allowed to be operated in the State under the cover of Article 370. The common people are prevented from realising that Article 370 is actually keeping them impoverished and denying them justice and also their due share in the economic advancement.’

My stand was that the poor people of Kashmir had been exploited under the protective wall of Article 370 and that the correct position needed to be explained to them. I had made a number of suggestions in this regard and also in regard to the reform and reorganisation of the institutional framework. But all these were ignored. A great opportunity was missed.

Subsequent events have reinforced my views that Article 370 and its by product, the separate Constitution of Jammu and Kashmir must go, not only because it is legally and constitutionally feasible to do so, but also because larger and more basic considerations of our past history and contemporary life require it. The Article merely facilitates the growth and continuation of corrupt oligarchies. It puts false notions in the minds of the youth. It gives rise to regional tensions and conflicts and even the autonomy assumed to be available is not attainable in practice. The distinct personality and cultural identity of Kashmir can be safeguarded without this Article. It is socially regressive and causes situations in which women lose thier right if they marry non-State subjects and persons staying for over 44 years in the State are denied elementary human and democratic rights. And, above all, it does not fit into the reality and requirement of India and its vast and varied span. What India needs today is not petty sovereignties that would sap its spirit and aspirations and turn it into small “banana-republics” in the hands of ‘tin-pot dictators’, but a new social, political and cultural crucible in which values of truth and rectitude, of fairness and justice, and of compassion and catholicity, are melted, purified and molded into a vigorous and vibrant set- up which provides real freedom, real democracy and real resurgence to all.

I must also point out that when other States in the Union ask for greater autonomy, they do not mean separation of identities. They really want decentralization and devolution of power, so that administrative and development work is done speedily and the quality of service to the people improves. In Kashmir, the demand for retaining Article 370 with all its ‘pristine purity’, that is, without the alleged dilution that has taken place since 1953, stems from different motivation. It emanates from a clever strategy to remain away from the mainstream, to set up a separate fiefdom, to fly a separate flag, to have a Prime Minister rather than a Chief Minister, and Sadr-i-Riyasat instead of a Governor, and to secure greater power and patronage, not for the good of the masses, not for serving the cause of peace and progress or for attaining unity amidst diversity, but for serving the interests of ‘new elites’, the ‘new Sheikhs’.

All those aspiring to be the custodians of the vote-banks continue to say that Article 370 is a matter of faith. But they do not proceed further. They do not ask themselves: What does this faith mean? What is its rationale ? Would not bringing the State within the full framework of Indian Constitution give brighter lustre and sharper teeth to this faith and make it more just and meaningful?

In a similar strain, expressions like ‘historical necessity’ and ‘autonomy’ are talked about. What do these mean in practice ? Does historical necessity mean that you include, on paper, Kashmir in the Indian Union by one hand at a huge cost and give it back, in practice, by another hand on the golden platter ? And what does autonomy or so called pre-1953 or pre- 1947 position imply? Would it not amount to the Kashmiri leadership say in: ‘you will send and I will spend; you will have no say even if I build a corrupt and callous oligarchy and cause a situation in which Damocles’ sword of secession could be kept hanging on your head’?

KASHMIRI PANDITS: You and the like of you have made India a country which has lost capacity to be true and just. Anyone trying to be fair is dubbed communal. The case of the Kashmiri Pandits bears eloquent testimony to this fact.

Whatever be the vicissitudes of the Kashmiri Pandits’ history and whatever unkind quirks their fate might have brought to them in the past, these all pale into insignificance in comparison to what is happening to them at present. The grim tragedy is compounded by the equally grim irony that one of the most intelligent subtle, versatile, and proud community of the country is being virtually reduced to extinction in free India. It is suffering not under the fanatic zeal of mediaeval Sultans like Sikander or under the tyrannical regime of Afghan Governors, but under the supposedly secular rule of leaders like you, V.P. Singh and others who unabashed search for personal and political power is symbolized by calculated disregard of the Kashmiri migrants’ current miserable plight and the terrible future that stares in their eyes. And to fill their cup of pain and anguish, there are bodies like ‘Committee for Initiative on Kashmir’ which are over-anxious and over active to rub salt into their wounds, and to label anyone who wants to stand by them in their hour of distress as communal.

In a soft, superficial, permissive and, in many ways, cruel India which has the tragic distinction of creating over one lakh refugees from its own flesh and blood and then casting them aside like masterless cattle to fend for themselves on the busy and heartless avenues of soulless cities, chances for Kashmiri Pandits to survive as a distinct community are next to nothing. Split, scattered and deserted practically by all, they stand today all alone, looking hopelessly at a leaking, rudderless, boat at their feat and extremely rough and tumultuous sea to face before they can reach a safe shore across to plant their feet firmly on an assured future.

The deep crisis through which the Kashmiri migrants, or for that matter, the entire Kashmir, is passing is really the crisis of Indian values – the perversion, in practice, of its constitutional, political, social and moral norms. If I visited the camps of the refugees and tried to extend the firm hand of justice to a community in pain, if I instructed that, instead of cash doles, the migrant Government servants should be given leave salary, and if I conceded the demand of a widow of the person brutally killed by a terrorist, for allotment of a house on payment, I became communal, a known anti-Muslim, about whom concocted stories were planted in the press. If, on the other hand, someone falsely accused the Indian Army and the Governor’s administration, if he assailed Jagmohan in particular, of giving inducements through provisions of plots and trucks, without giving particulars either of plots or of trucks, his accusations got published all over the press, his reports were flaunted in national and international forums and were copiously quoted in Parliament by the members of your party and he was labeled as secular and progressive and champion of human rights and what not. Hard Evidence about ‘Jagmohan Factor’. I do not like to refer to anything that looks like indulging in self-praise. But not to let you get away with your calculated campaign of disinformation, about Jagmohan communal factor, I must invite attention to some hard evidence about what the people of the Valley actually thought about me before you and your proteges started the smear campaign on my appointment for the second term.

Your principal prop of current politics of Kashmir, Dr. Farooq Abdullah, was not to be left behind in the drive launched to create an ‘anti-Muslim’ image of mine. In his interview published in the Times of India of August 30, 1990, he said, “A known anti-Muslim was appointed as Governor of a Muslim majority state”. How untrue, how unfair, was the propaganda, should be obvious from the fact that on November 7, 1986, at the time of his swearing-in-ceremony, Dr. Farooq Abdullah, in a public speech for which the records exist, said: “Governor Sahib, we should need you very badly. It is, indeed, amazing that such remarkable work could be done by you in a short time through an imbecile and faction-ridden bureaucracy. If today three ballot boxes are kept – one for the National Conference, one for the Congress and one for you, your ballot box would be full while the other two ballot boxes would be empty”.

The misfortune of our country is that we have leaders like Dr. Farooq Abdullah who have no regard for facts or truth and whose superficiality is matched only by their unprincipled politics.

Incidentally, did it not strike you that Dr. Farooq was virtually accusing your late mother of being anti-Muslim because she was the Prime Minister when, in April 1984, a ‘known anti-Muslims’ was appointed for the first term, as ‘Governor of a Muslim majority State”?

Apparently in consultation with you, Dr. Farooq Abdullah, on February 15, 1990, issued a written statement to the press in Urdu in which he inter alia, said, “The Governor, in the personification of ‘Hallaqu’ and ‘Changez Khan’, is bent upon converting the valley into a vast graveyard. On account of continuous curfew since January 20, it is difficult to say how many hundreds of people have become victim of the bullets of the army and paramilitary forces, and in this general slaughter how many hundreds of houses have been destroyed. At this moment, when Kashmiris are witnessing their beloved country being converted into a vast graveyard. I appeal to the national and international upholders of humanity to intervene in Kashmir and have an international inquiry made into the general slaughter of Kashmiris at the hands of army and paramilitary forces”.

Here is your ‘patriot’ calling Kashmir “Aziz Wattan”, suggesting a separate country. Here is your ‘national leader’ asking for an international inquiry into the general slaughter of the Kashmiris by the Indian Army and paramilitary forces. Here is your ‘responsible friend’ speaking about the continuous curfew for 25 days in the valley and his consequent inability to find out many ‘hundreds of innocent and unarmed Kashmiris’ had been massacred and how many hundreds of Kashmiri houses razed to the ground, although he knew perfectly well that there had been a number of days when there was no day- curfew, partially or wholly, and the authorities had brought out the list of casualties, about 40 upto February 16, and were daily asking the public to provide with the additional names, if they had any, so that correction in the official list could be made. Here is an erstwhile Chief Minister who did not care to explain how ‘innocent and unarmed’ people were ruthlessly shooting down IAF officers, BSF jawans, senior officers of the Television and Telecommunications Department and young men in the streets; and how, while inciting people through lengthy and fiery statements, he did not find a single word to condemn such brutal murders.

Is the nation not entitled to know why you have not disowned such unfortunate behaviour on the part of Dr. Farooq Abdullah? And how do you account for his recent statement as published in The Times of India of February 7, 1991: ‘I directed my party men to lie low, go across the border, get training in arms handling; do anything but not get caught by Jagmohan’ ?

Stabbing me in the back at personal level, perhaps, did not matter. But by keeping the pot boiling, you your proteges prolonged the agony of Kashmir and caused many more deaths and much more destruction. The politics of unscrupulousness was brought to its lowest depth.

ROOTS: You once said, ‘I do not read history; I make history’. Apparently, you do not know that those who happen to make history without reading it, usually make bad history. They cannot understand the undercurrents and the fundamental forces that really shape the course of events and determine the ultimate destiny of a nation.

In the absence of historical perspective, you and the like of you never perceived the roots and tendrils, which gave rise to the current crop of separatism and subversion in Kashmir. Poisonous seeds were persistently planted in the Kashmir psyche. And these were liberally fertilised. Those of you whose obligation it was to stop these plantations and their fertilization, were not aware of even the elementary lesson of history; to compromise with the evil was only to rear greater evil; to ignore the inconvenient reality  was only to compound it; to bow before the bully was only to invite the butcher the next day.I could cite scores of cases to support my contention. Here I would restrict myself to only two examples.

Softness and Surrender. On October 2, 1988, Mahatma Gandhi’s birthday his statue was to be installed in the new High Court complex at Srinagar. The function had been announced. The Chief Justice of India, R.S. Pathak, was to do the formal installation. But a few Muslim lawyers objected. They threatened to cause disturbance at the time of the function. The Chief Minister gave in, almost willingly, to the bullying tactics. The function was cancelled.

What are the implications of what happened ? A secular Kashmir, part of a secular India, could not have, even in its highest seat of justice, a statue of the Father of the Nation, of a sage, who laid down his life for communal harmony. Who was the person spearheading the move against the installation ? It was none other than Mohd. Shafi Bhat, an advocate of the J and K High Court and an active number of the National Conference, who was later on given party ticket for Srinagar Lok Sabha seat in the elections held in November 1989 and with whom you kept warm company during your visit to Srinagar on March 7, 1990, to create as many difficulties as possible for Governor’s administration.

At that time there was National Conference (F) Congress (I) Ministry in office. Such was its lack of adherence to principles, such was the character of Congressmen who formed part of the Ministry and such was its disposition to cling to power that not even a little finger was raised when the function was cancelled.

The bully’s appetite could not have been whetted better. Intimidation could not have secured better results. The troublemakers could not have perceived a more casual and non- committed adversary. Was it not natural for them to nurture higher ambitions and think that more spectacular results could be achieved by deploying a more aggressive and threatening strategy ? Only a naive would believe that in the context of the Kashmir situation, softness and surrender on basic principles would not act as an invitation to terrorism and militancy.

The Union Government enacted the Religious Institutions (Prevention of Misuse) Act, 1988. It was made applicable to all the States of the Union except J and K. Because of Article 370, concurrence of the State Government was needed for extension of this law to the State. But the same was not given. Why ? Because J and K is different what an argument for having a law which aimed at eradication of misuse of religious premises for political purposes.

Nowhere was this law needed more than in the State of J and K. Nowhere were religious places misused more than here. Nowhere were seeds of fanaticism and fundamentalism sown every Friday more assiduoulsy than from the pulpits of the mosques here. Nowhere was it preached more regularly than here that Indian democracy was un-Islamic, Indian secularism was un-Islamic and Indian socialism was un-Islamic. And yet, neither the State Government which was ruled by two supposedly secular parties, nor the Union Government took the matter seriously. What intrigued the most was that the law which was considered good for 100 million Muslims in other parts of India, was not considered good for 40 lakh Muslims of Kashmir.

What was the use of the nationalist forces ruling the country when they would not act in national interest at all, when they remained mental slaves of the politics of communalism; when they were inclined to place reliance on words and not on deeds; when they did not lead, but succumbed; when they encouraged, and not defeated, separatist elements; when, instead of building a new society strong in human and spiritual values, they did everything, wittingly or unwittingly, to repair, renovate and strengthen the old decaying and smelly sitadel of obscurantism; and when they invariably gave precedence to expediency over the basic goals and principles of our Constitution ? What could be the result of all this? Did it require any unusual insight to understand where such imperious forces would take us?

I leave it to the well-wishers of the nation to consider, without any political or personal bias, a basic question. How was it that Dr. Farooq was calling me Hallaqu and Changez Khan, and you were travelling all the way to Srinagar to ‘expose’ me as anti-Article 370, anti-Kashmiri and anti-Muslim and, at the same time, Miss Benazir Bhutto was vowing to tear me to pieces – ‘Jagmohan ko Bhag-Bhag Mohan Kar Denge’ ?

There are many other facets of Kashmir’s truth which lie buried underneath the heaps of disinformation and also of superficiality and shallowness. These days I am busy in an attempt to remove some of these heaps. One day, I hope, the country will acquire the true perspective of the problem. The Kashmiri masses would also realise that I was their greatest well-wisher. I wanted to save them permanently from the exploitative oligarches and also from the machinations of religious ‘Czars’ and forces of obscurantism.

You have already committed the sin of letting down the Bharat Mata in Kashmir. Now do not add to it another sin of letting down the other Mata also. There is, after all, some power above. Conscious of her. She may condone your negligence. But she would not condone your sin of blaming an innocent person for what were your own faults, particularly when he had been persistently reminding you of your obligations.

So far as I am concerned, I am content with my gloomy pride of having done the correct thing in Kashmir. True, I seemingly and, perhaps, temporarily, lost the goodwill of some of the locals. But I was not seeking a certificate from anyone. I had gone for the second term to do a national duty.

The country’s polity and administration have assumed such a character that it has become incapable of solving from its roots, any serious problem. Elections have virtually lost all meaning. And these would continue to be meaningless until and unless Indian democracy and its constitutional structure acquires a healthy cultural base, a pure soul and soil, from which the seed of justice, truth and selfless service could sprout and blossom into a Great Tree providing shade and shelter from Kanyakumari to Kashmir. Currently, the inner light is gone, and we are being led virtually by blind men with lanterns in their hands. We stumble from one crisis to another. As a poet says:

It has happened
and it goes on happening
and it will happen again.

With best wishes,
Yours sincerely,
Jagmohan

Reproduced from:
Converted Kashmir – Memorial of Mistakes
A Bitter Saga of Religious Conversion
Author: Narender Sehgal
Utpal Publications, 1994

Source :Kashmir Information Website

July 16, 2010

Hindu minority homeless in Kashmir – AjJazeera report

Filed under: Kashmir, Kashmiri Pandits — Tags: , , , , — TheKashmir @ 10:34 am

Al Jazeera’s Prerna Suri reports from Jammu & Kashmir about a Hindu minority left homeless by Islamic radicals and the demand of Hindu refugees for a separate Homeland in Kashmir

June 24, 2010

The Kashmiri Pandits: Dispossessed and Discouraged


“Gairon ke sitam pe kya sikwa karein

Hume toh apno ne hi patthar maare hain”

These two lines in Hindi by Dines Naidu fits that bleak pitch in which the Kashmiri Pandits are today so repulsively forced to express themselves and their unrelenting plight after years and years of life living as a refugee at the doorstep of their own home.

And while India commemorate its ‘kaagzee taraqqee-ae-nation’ (Paper Progress of a Nation) and whatever it wants to, the Kashmiri Pandits, being dispossessed and discouraged in the hands of their own country, have got nothing else to do beside indulging themselves in the song of lamenting. And Ehsan Amir’s these two lines seems to be giving voice to their unheard sighs-

“Humse mat poochhiye hum kidhar jaayenge

Thak gaye hain bahut, apne ghar jaayenge”

Reading the huge online archives of sites dedicated to Kashmiri Pandits and going through the word-by-word description of the atrocities that was ‘showered’ upon them, my brain along with the raising impact of migraine tells me to stop reading any further but my heart, who himself is living the life of a forced rambler after being thrown out from his own house, pleads me to read on, so to grasp even a little bit of that inhumane treatments that Kashmiri Pandits had gone through, I read on.

It was the unfaithful year of 1989-90 which made nearly 400,000 Kashmiri Pandits ‘migrants’ (as Indian Government ‘fondly’ addresses them) inside their own nation, when Jammu Kashmir Liberation Front backed by the country on the other side of the border, indulged their selves in the ruthless genocide of tens of thousands of Kashmiri Hindus, they, the Hindus, then ran away, forced to leave their land, their home, their past, their present and into an uncertain future where today, they find themselves just like I find myself – unaccepted, unwelcomed and uncared – among the very people who happen to be our own.

It was the month of scorching summer in the year 2004, when just after performing the last rituals of my murdered father; I was driven out from my very own house. Tears of loss of my father had not even dried from my eyes when my very own blood-relatives stabbed into my chest.

A long quota of years has passed since then but the pain and the wound is still fresh – fresh enough to fill my eyes with tears and heart with pain of betrayal. And there is not a single day goes by when I, looking at myself in the mirror, don’t see the longing in those red eyes which have been barred to soak themselves from the beauty of their birthplace. It’s a longing for that home, which now belongs to the killers of my parents and which I know just like the ‘Pandits’, that what was snatched away from them will never be given back to them – Their home, their land.

This gruesome tale of Sarwanand Koul “Premi” – a Kashmiri Pandit, who was born in Kashmir’s Sofshalli, Anantnag village, depicts the misery that the thousands like him had to go through.

Premi was a poet and a teacher and when terrorism was at its extreme in the valley (though it is no less today, too) he refused to leave his village. He thought that he would withstand the Islamic hurricane as he had taught every Muslim man, women and dog in and around the periphery of his village and so they cannot as ungrateful as to kick him to dust along with his teachings and then bite him to death.

But his faith or whatever that he had in his heart for them, taught him the lesson which took away his life.

The ‘Patrons-of-Dearth’ entered in his house on the night of 28th April, 1990 and ordered all the members of his family to assemble into one room along with all the valuables. Whatever existed of any monetary value in the house of ‘Premi’ was offered to those ‘guardians of Jihad’ who, as they put it, were fighting for their freedom – freedom for an ‘Azaad Kashmir.’

After taking away whatever material Premi had in his house, the ‘terror-mongers’ then demanded that ‘Premi’ step out of the house for few words to be exchanged in private away from his family. And when the members of Premi’s family howled and whined the ‘Gods-of-Mercy’ gave them their words that, ‘Premi’ would return and return ‘safe and in one piece.’

But Premi’s only son requested to be allowed to accompany his old father. So the ‘kind’ and ‘good-hearted’ as those ‘unmasked-men’ were, agreed to the plight of a son, saying-

‘If you wish you may also accompany him…’

And once they stepped out of the house, they never returned. The cold-blooded torture that was carried out at the old teacher’s body and his young son’s can put to shame even the worst tyrant of the three worlds put together.

The spot in the forehead where ‘Premi’ would put his Tilak mark was brutally nailed. His body had the burnt dots of cigarette butts. The limbs of his body were broken and bones from his shattered ribcage poked out. His eye-balls lay crushed on the dust and he was hanged from a tree upside-down and bullets were fired on him. And the same orgy was bestowed upon his son.

The women inside the house ‘wailed and waited’ but feared to go out – feared that they too, might get raped just like the other day the wife of their neighbour was raped by these same ‘kind-hearted’ men.

Shame on us that we call ourselves human!

20th June marks the day of world refugees and their plight. And on this day the entire world comes together to give their bit to the refugees from all around the world, but at the same time the Kashmiri Pandits who are in there 20th year of being the refugees in their own nation – where you and I live – are still waiting to be remembered and addressed in that proper way which any countryman deserves to be addressed – as Citizens.

The many thousand Kashmiri Pandits since then have been living in the Indian Government’s “semi-permanent camps for the displaced” in Jammu and New Delhi.

But if you go visit these camps, then you will see that, not only they are disgustingly stuffed but also lack sufficient facilities and basic necessities.

Like there is no regular supply of drinking water, always there’s a shortage of medicines, plus the sanitation facility are in the worst conditions imaginable. And on top of all this, the education and employment opportunities are severely lacking.

And so not surprisingly, as the result of all this below level of living conditions, the Kashmiri Pandits, after 20 years of their disarticulation, have faced serious health issues like high incidence of several kinds of diseases, depressions, stress-related problems and high death rate.

People might wonder why isn’t the government doing something concrete for them than? But the silence which marks the being of Kashmiri Pandits as refugees is actually an awkward truth that our politicians, our media and our secular parties are unable to come to terms with, so they push this matter under that dark carpet which happens to be the outcome of culpable silence and deliberate ignorance.

I can only hope – hope that someday these silent Kashmiri Pandits will be heard by those who can make a concrete difference in their life and with this – I pray (though I hardly pray) that all those who have died in this massacre may Rest In Peace (Although I feel that it ain’t going to happen).

Author :SadhoGopal Ram    ; Source : Chowk.Com

(more…)

May 31, 2010

Holocaust of Kashmiri Pandits

Filed under: History Of Kashmir, India — Tags: , , , , , , — TheKashmir @ 4:51 am

Satanic Holocaust of Kashmiri Pandits – by Dr. Satish Ganjoo

Myth and reality move together in the Saffron Valley of mystic splendor. The reclamation of land from Satisar created certain complications. The Saraswati River that flowed into the eastern Punjab, Rajasthan, Sind and other parts of Indian subcontinent suddenly got dried up. Geologists are of the opinion that all those streams, which fed Satisar and form the source of water for the Saraswati river, mostly ran underground. Once the cleft materialized at Baramulla, the water of the Satisar flowed out in an opposite direction, leaving the Saraswati basin dry. The Aryan Saraswat Brahmans, who used to live on the banks of Saraswati river, migrated to the Kashmir Valley to continue their austerities. With the passage of time these people came to be known as ‘Bhattas’ in Kashmir. The word is derivative of Brahman. Now they are called the Kashmiri Pandits or the Aryan Saraswat Brahmans of Kashmir, who believe in the mystic combination of Shaivism, Kali Bhakti, Shakta worship and Tantra.

History of the Kashmiri Pandits is the history of Kashmir since last more than 5000 years. They are associated with its society, culture, civilization, customs, traditions, myths and realities. The rise of Buddhism and reactions by Brahmans gave rise to a long struggle between the two rival ideologies. The Naga (Snake) worship was also the dominant religion in the 4th and 3rd centuries B.C. However, Buddhism flourished in the Valley during the reign of Durnadeo, Simhadeo, Sundersen, Ashoka and Kanishka. The great Buddhist council was held at Kanishpur in Kashmir during the rule of Kanishka and it was presided over by two eminent scholars — Asvaghosha and Vasumitra. About 500 monks from different parts of the subcontinent attended the same. Nagarjuna , a Bodhisattva and the greatest philosopher of Buddhism, lived in Kashmir. During the reign of Abhimanu, a number of people were converted to Buddhism. It was first struggle of the Kashmiri Brahmans for their survival. A number of Kashmiri scholars – Kumarajiva (AD 384-417), Shakyashri Badhra (AD 405), Ratnavera, Shama Bhatta (5th Cen AD) and others went to China and Tibet to preach Buddhism. However, the Brahmans regained their supremacy during the reign of Nara I . The struggle between Buddhism and Brahmanism came to an end with the emergence of modern Hinduism. A period of comparative historical validity began with the establishment of the Karkuta rule in AD 627. Avantivarman (AD 855-833) is believed to be the first Vaishnavite ruler of Kashmir. During his rule there was a tremendous cultural development in the Valley. The great Shaiva philosophers of this period were Kayyatacharya, Somananda, Muktakantha Swamin, Shiva Swamin, Ananda Vardhana and Kallata.

The struggle between the Brahmans and other castes, such as Kayasthas, began during the reign of Shankara Varman. The authority of the Brahmans was broken and the sacred character of their citadels was violated. However, the Shaivite thought and philosophy flourished. Pradyumana Bhatta, Utpalacharya, Rama Kantha, Prajnarjuna, Lachaman Gupta and Mahadeva Bhatta have made a tremendous contribution to this philosophy. During the regime of Lohara dynasty, Kashmir came into contact with the Muslim invaders who attacked India. When Mahmud Ghazni annexed the Punjab, most of the tribes on the borders of Kashmir embraced Islam. At that time, the Valley was ruled by Sangram Raja (AD 1003-1028). Even after their conversion to Islam, these people continued to visit Kashmir – as traders, wanderers and even missionaries. There are historical evidences that some of these tribals settled in the Valley and made some venture into propagating their new religion.

Harsha (AD 1089-1101), was a man of extravagant habits and a jumble of contraries. He robbed the temple treasures and melt idols of gold and silver to tide over his financial crisis. Before him two other kings, Jalauka and Kalasa, employed the same approach of plundering the temples and melting the images of gold and silver to augment their depleted treasuries. Harsha also employed Muslim generals, who are called Turushkas by Kalhana, for the first time in the history of Kashmir. Now Muslims as a class appeared in the political field and began to consolidate its roots. Bhikshachara, a descendant of Harsha, organized a cavalry force mainly consisting of the Muslims. During the reign of Gopadeva (AD 1171-1180), the Brahmans consolidated their position. But the Lavanya tribe shattered their roots once again. The Damaras, Lavanyas and other tribes never allowed the Brahmans to monopolize. In the reign of Jassaka (AD 1180-1198), two Brahmans – Kshuksa and Bhima, endeavored to capture
the throne. But it was the fear of Damaras or feudal lords that prevented them. Ramadeva (AD 1252-1273) humiliated those Brahmans who had helped him in his coronation. They conspired against him but could not succeed. A reign of terror, loot and plunder was let loose against them. Many Brahmans were killed and others crushed barbarously. This was the first direct assault against them in the history of Kashmir. To save themselves they cried ” Na Batoham” (I am not a Bhatta). The Kashmiri Pandits are even now taunted as Bhattas and Dalli Bhattas.

(more…)

May 30, 2010

A pregnant “Kashmiri Pandit” woman in exile

Filed under: Pakistan, Terrorism In Kashmir — Tags: , , , , , — TheKashmir @ 5:01 pm

poem by Maharaj Krishen Santoshi…Translated by Arvind Giggoo

You grew
in me
like the moon
in the snowy winter nights.

In my moistened self
this was the first knock
of the blooming flower.

My child
I pleaded
to the snow for your beauty
to the Chinar for your height
to the lake for your depth
to the apples for your juicy sweet sweetness.

Ignorance was mine
when
the place where I beautified you
was
grabbed from me.

But
you are
inside me
throbbing
even in the loss of the land.

Praised be the Lord!
You will come
one day
my child,
smelling the fragrance
of the lost land in me.

I will not
rest you in the cradle
I will
keep you
on the hard rock of history
I won’t sing
lullabies to you.
I will cut the wings of
your sleep
and
keep you awake.

I want you to walk fearlessly on this earth.
My child,
I will pour
the droplets of the lake Satisar
into your innocent eyes
so that,
you don’t forget your climate.

May 25, 2010

‘Amnesty International’ a Jihadi Collaborator: Kashmiri Pandits


ROOTS IN KASHMIR

Webwww.kashmiris-in-exile.blogspot.com

E-mailkashmiris.huamanrights@gmail.com

ATTENTION – Press Release

‘Amnesty International’ a Jihadi Collaborator: Kashmiri Pandits

May 25th 2010

New Delhi: Roots in Kashmir, a frontline initiative of Kashmiri Pandits in exile came down heavily upon the Government of India today to allow a tainted organization and a known Jihadi collaborator for ignoring the plight of half a million Kashmiri Pandits living in forced exile due to their human rights violation at the hands of the very people who Amnesty International met on their six-day visit to Kashmir.

The recent visit of a two member team of Amnesty International to “assess human rights situation” in Kashmir comes in the wake of its already maligned image of having collaborating with the Jihadis. As if Gita Seghal’s revelations were not enough proof already of what Amnesty stands for its meetings with killers and mobsters like Yasin Malik and Syed Ali Shah Geelani left nothing to imagination.

While there is definitely a need to assess human rights situation in Kashmir one must ask is Amnesty the right organization to do so? Could Jihadi collaborators be human right assessors too? “We at Roots in Kashmir strongly condemn the Government of India which allowed a tainted organization to send its members to “assess human rights situation” in Kashmir. We ask what could these people whose motives are already known, assess but collect data to make reports that are pre-conceived and biased.” said Mr. Sanjay Peshin-the coordinator of the group.

“And if they really did want to know about human rights of Kashmiris why did they not meet Kashmiri Pandit leadership or for that matter visit camps of Kashmiri Pandits in Jammu. Does Amnesty not believe that a forced exodus of a million people is a reason enough to “assess human rights situation”? Does it not believe that the ethnic cleansing of Pandits too deserves its attention?” asked Mr. Amal Magazine, an activist of the group.

“Such attitude where only Pak backed Muslim separatist leadership is attended to simply goes on to show which side of Amnesty International’s bread is buttered” said an angry Mr. Piyush Kaul of the group. To escape persecution, more than 500,000 Kashmiri Pandits had to leave their home and hearths back in the Valley of which more than 50,000 refugees are still languishing in uninhabitable refugee camps in Jammu and Delhi.

It simply doesn’t matter what report they give because as an organization its credibility is already eroded but the very fact that government allows such kite flying missions makes light of what is a very important matter.

For further information contact on above mentioned E-Mail ID

April 8, 2010

99.14% Kashmiri Pandits forced to migrate out of Kashmir

Filed under: Uncategorized — Tags: , , , , , — TheKashmir @ 12:27 pm


KASHMIRI PANDIT SANGARASH SAMITI

Sathu Barbar Shah, Srinagar, Kashmir (J&K) – 190001

email: kpss.kashmir@gmail.com

 

 

Ref. No: …………………       Date: 07.04.2010

 

PRESS RELEASE

 

(State Government is now fiddling with the Kashmiri Pandits Data,

false reports submitted in the State Assembly)

 

The recent statements given by the representative of the ruling government on the floor of house has put us in a great shock. We never expected that the State Government will even fiddle with the data related to the Kashmiri Pandit Community. As we can understand that if they do so in respect of the Majority Community to satisfy their bosses in New Delhi, but to whom the State Government want to satisfy that they concealed the gave the distorted the facts and figures related to the Kashmiri Pandit Community.

 

In the year 2008 KPSS initiated a Independent Census Program of the Kashmiri Pandits living in the Valley and visited every nook and corner of the State to collect the data related to the Kashmiri Pandits viz-a-viz population (pre 1990 upto 31.03.2008), Killings, temples, health, jobs, financial status and other important factors.

 

Population (Pre 1989 upto 31.03.2008) / Migration

 

Sr. No. Time Period Kashmiri Pandit Population
In Kashmir Valley (families) Migration (families) %age
1 Till 01.01.1990 75,343
2 01.01.1990 – 31.08.1990 40,741 34,602 45.93
3 01.09.1990 – 31.03.1992 6,460 34,281 84.14
4 01.04.1992 – 31.03.1998 3,773 2,687 41.59
5 01.04.1998 – 31.03.2008 651 3,122 82.74
Total 74,692 99.14

These figures reveal that out of 75,343 (3,67,289 souls) families; 74,692 (3,64.130 souls i.e. 99.14%) families of Kashmiri Pandits living in Valley opted for migration from time to time. These figures also reveal that the KP population in the Valley is still draining out and obviously, it is not the security reason. This clearly indicates that the State and Central Government have failed in restoring their faith in the Community and nothing positive has been done to stop this effectively.

What about those who didn’t got themselves as registered with the State / Central Government and were also forced to leave the valley from time to time. That means that the State Government is not going to own them back if the normalcy prevails in this part of the World.

Presently the Census done by the KPSS reveals that there are 651 families at 104 places living in the Valley having than 2756 souls by the end of March, 2008.

On the contrary Government claims that 808 Kashmiri Pandit families are still in Valley.

Kashmiri Pandit Killing

 

As per the report of the Government 219* Kashmiri Pandits have been killed during the past 20 years by the militants.

 

But as per the information so accured by the KPSS, hundreds of Kashmiri Pandits were killed during the past 20 years and the first list of 403** persons has been identified those who have been killed by the militants.

 

Even the cases related to the massacres have been closed by the State Government on the want of evidence. For which KPSS has already filed a compliant before State Human Rights Commission.

 

Temples

 

As per the State Government report only 170 out of 430 temples have been damaged in the militancy related incidents in Kashmir Valley past 20 years. It also said that out of 170 temples 90 have been renovated with costs Rs.33.00 lacs to the State Government.

 

But, as on 31.03.2008, during the census programme KPSS came across 665 temples which have been damaged due to the militancy related incidents during past 20 years. And we ask State Government to just publish the list of temples that they claim to have been renovated during the past 20 years alongwith the cost incurred on each temple.

All the figures so given by the State Government representative on the floor of House is very un-realistic and smells some conspiracy against the Kashmiri Pandit Community.

KPSS is going to organize a series of seminars on these issues in the coming days against the false propaganda of State / Central Government so that the world community can understand the malafide intentions of State / Central Government against this miniscule Community.

Sanjay K. Tickoo

President

+91-9906564741

* The so called official figures of number of pandits killed is dsiputed and have not accepted by Pandit community. The community feels the figures are not correct .

March 27, 2010

‘170 temples damaged in Kashmir during two decades’ – Govt

Filed under: Kashmir, Kashmiri Pandits — Tags: , , , — TheKashmir @ 12:03 pm

Jammu and Kashmir government today admitted in the State Assembly that 170 temples had been damaged in the militancy-related incidents in Kashmir valley in past 20 years.

Replying to a question from Jugal Kishore of BJP, Minister for Revenue, Relief and Rehabilitation Raman Bhalla said in written reply that as many as 170 temples had been damaged during past two decades of militancy in Kashmir valley.

He further said there were 430 temples in the valley before the migration of Kashmiri pandits (KPs) in wake of eruption of terrorism in 1989.

Source : PTI

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