Kashmiriyat will never die
One of the darkest chapters in Kashmir’s history is the forced exodus of Kashmiri Pandits in 1990s. Not many of them are now willing to return back; they are well settled in different parts of the country & abroad. The targeted killings of some prominent community members forced them to flee. They do not buy the argument that the then Governor of J&K Jagmohan Malhota had any role in their exodus. But they do hold a grudge: Why didn’t the Muslim majority protect them during those testing times? Were they fearful, helpless, or confused to deal with the emerging scenario?
A recently published novel titled “The Spring Faraway” by Ashok Patwari, a Boston-based pediatrician of Kashmiri origin, provides a deeply moving narrative on violence, migration, memory, and belonging. The story revolves around the families of Prithvi Nath Dhar and Haji Ghulam M. Dar of Sopore. These neighbours stood with one another through thick and thin. The Muslim family came to the rescue of Dhar’s during the tribal invasion of late 1947, even though some of them fled to Srinagar. Roshan Lal Dhar & Abdul Rasheed, sons of Prithvi Nath & Ghulam Mohammed, followed in their parents footsteps and maintained cordial relations with one another. But their brothers—Dr. Surinder and Aijaz—harbored ill will and contempt towards the other’s community.
Roshan, like his father, was unwilling to leave Kashmir, but the January 1990 mass protests changed his mind. He subsequently left the valley in the hope of returning back soon. But his parents continued to stay in Sopore under the protection of their Muslim neighbour.
The story of Gula and his family is that of deception, desperation, & deprivation. Hundreds of families in Kashmir have fallen into this trap. Also, late-night unwanted guests were a norm in the 1990s. In this melee, even sacred relations like that of Master Badri Nath & Basharat couldn’t remain intact.
The roots of syncretism are deeply rooted in the Kashmiri psyche. In spite of radically different political views and strategies adopted by Dr. Surinder and Basharat, they were unwilling to buy the exclusivist agendas. While Basharat helps his master Badri Nath to flee from custody, Dr. Surinder feels uneasy at painting all Kashmiri Muslims as communal.
The author feels worried about the new generation of Kashmiris, who seem to be indifferent and ignorant about the values of Kashmiriyat, and our shared past. That’s why Roshan Lal makes a very valid observation: after the exodus of Kashmiri Pandits in 1990, the worst casualty has been the loss of neutrality and the concept of fairness. Abdul Bashir’s baithak & Dr. Surinder’s coffee club represent such trends, as do Muqabil and Bhavishya—grandsons of Haji Ghulam Mohd & Prithvi Nath.
The 2019 political developments did raise the community’s expectations. As the law & order situation improved, people like Roshan got nostalgic & excited. But their excitement proved short-lived. The very idea of Kashmiriyat is incomplete without their dignified return & rehabilitation. A Truth & Reconciliation Commission, as recommended by Justice Sanjay Krishan Kaul, must be established for a durable peace in the region.
This novel makes a good read for the students of social sciences and policy experts.
The writer teaches Political Science at GDC Pattan J&K.
