Despite the prevailing climate of hostility and intolerance, a significant segment of Kashmir’s majority population remains committed to standing in solidarity with Kashmiri Pandits. Driven by compassion, justice, and humanity, these individuals acknowledge the injustices and suffering faced by their minority counterparts and seek to be allies in their pursuit of justice, dignity, and peace. However, ineffective governance and societal norms often thwart their noble intentions…
The threat to Kashmiri Pandits: An analysis from ground zero
For Kashmiri Pandits who have chosen to remain in the Valley and those who returned to their homeland based on explicit assurances from the Government of India, the stark reality of “Naya Kashmir” is the daily encounter with “threat” posters, which undermine their confidence in the administration and shake their sense of security each time they leave their homes. These posters are not mere symbols of intimidation; they represent a clear intent to eliminate members of this minority group. Recent history attests to the violence against Kashmiri Pandits, whether in their workplaces, shops or on the streets. These threats are not vague; they target specific individuals in the community whose contact information and photographs feature in these posters. Moreover, the planners of these attacks go further by sending voice notes directly to the targets’ cell phones.
Since the revocation of Articles 370 and 35A of the Indian Constitution, targeted killings of Kashmiri Pandits and other minorities have ushered in a new chapter in the Kashmir conflict, reopening wounds from 1990. For Kashmiri Pandits residing in the Kashmir Valley, the spectre of 1990 has returned, characterised by a failed system rife with arrogance, overconfidence, and deceit that permits the persecution of minorities and instils fear within the Pandit community. Alas! The administration does not offer any hope to the beleaguered community members. Recent revelations indicate that personal information of the intended Kashmiri Pandit ‘targets’, which include cell phone numbers and photographs, is leaked by their local colleagues from the majority community who harbour deep hatred towards non-Muslims, particularly Kashmiri Pandits and India. Ironically, these individuals are also employed by Indian establishments and draw salaries funded by the taxes of all Indians, purportedly for the nation’s prosperity.
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The threat faced by Kashmiri Pandits in the Kashmir Valley is a complex and deeply troubling situation that has endured for many years. Understanding the political, social, and historical contexts is essential to grasp the marginalisation and persecution experienced by Kashmiri Pandits. The forced exodus of Kashmiri Pandits from their ancestral homeland in the early 1990s serves as a poignant reminder of the tragedies resulting from armed insurgency and political unrest in the Kashmir Valley. This catastrophic event, driven by a deadly mix of religious extremism, separatist sentiments, and cross-border sponsored violence, shattered the lives of thousands of innocent people, subjecting them to displacement, persecution, and profound loss.
During the 1986 Anantnag riots, radicalised youth specifically targeted Kashmiri Pandits, engaging in looting and arson of their residential and commercial properties while also desecrating sacred sites, resulting in days of mayhem. This entire campaign of violence against Kashmiri Pandits was orchestrated by religious extremists, with both direct or indirect support from local political parties and their leaders. Although the administration deployed the Army to restore order, the underlying objectives of this dangerous episode were fuelling aspirations for autonomy and self-determination, which the vested interests achieved to a large extent. Kashmir became a cauldron of simmering anger, with multiple terrorist groups vying for control over the population. Amidst the backdrop of turmoil and uncertainty, Kashmiri Pandits, a vulnerable minority community, found themselves trapped in the crossfire of rival political agendas and sectarian violence. The escalation of armed insurgency, coupled with a surge in targeted killings and intimidation tactics designed to suppress dissent, fostered an environment of fear and instability. Consequently, thousands of Kashmiri Pandit families abandoned their homes in a quest for safety and refuge.
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The departure of Kashmiri Pandits was not a spontaneous reaction to imminent danger; instead, it was a calculated campaign of ethnic cleansing aimed at eradicating non-Muslim inhabitants from the Kashmir Valley. Extremist elements, encouraged by the breakdown of law and order, deliberately targeted Kashmiri Pandits, portraying them as symbols of Indian occupation and oppression. The ruthless victimization of innocent civilians, including women and children, alongside the deliberate destruction of homes and places of worship, served as stark reminders of the inhumanity inflicted upon the Kashmiri Pandit community. The collaboration of specific segments of Kashmiri society, either through active support of terrorists or complicit silence in the face of atrocities against their Kashmiri Pandit neighbours, exacerbated the plight of the departure. The toxic blend of religious extremism, political grievances, and deep-seated hatred towards India provided fertile ground for the proliferation of hatred and violence, with Kashmiri Pandits bearing the brunt of the fallout.
Despite a significant number of Kashmiri Pandits leaving the Valley in 1990, more than 32,000 stayed behind up to 1992. Unfortunately, the killings of Kashmiri Pandits continued without any intervention to stop them. The police filed the FIRs against unidentified persons while the perpetrators remained untraced. The targeted violence against Kashmiri Pandits, coupled with escalating security threats, led to a gradual decline in their numbers; by 1998, there were only 19,865 individuals, which further dwindled to 3,445 by 2009. The once-thriving community suffered immense losses due to targeted attacks, lack of support from successive local administrations, and indifference from the majority community, which aided terrorist groups against the Indian government and harboured hostility towards non-Muslims in the Kashmir valley. When Kashmiri Pandits left Kashmir, their homes were looted, set ablaze, and unlawfully occupied. Those who attempted to sell their properties received little to no compensation. Although the government passed a law in 1997 to safeguard the properties left behind by Kashmiri Pandits, meaningful justice under this law remains elusive to date.
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Following their flight, the Indian government initiated various rehabilitation programs to assist displaced Kashmiri Pandit families. However, bureaucratic hurdles, insufficient funding, and a lack of political will have delayed the implementation of these measures, leaving many Pandits stranded in deplorable refugee camps or forcing them to rebuild their lives in foreign lands. In 2007, the Kashmiri Pandit Sangharsh Samiti (KPSS) played a crucial role in rejuvenating the morale of the local administration by organizing the Dussehra festival after a gap of approximately 20 years. Through diplomatic and emotional efforts, KPSS core members secured permission for the event during a midnight meeting with the government. The symbolic burning of Ravana’s effigy at Sher-i-Kashmir Stadium, Srinagar, symbolized a new ray of hope for the return and rehabilitation of Kashmiri Pandits to the Valley. As the then-Chief Minister expressed joyfully in the Assembly, the resumption of Dussehra celebrations in Kashmir indicated an improvement in the situation, urging cooperation with the Central Government to facilitate the return of Kashmiri Pandits. Despite the significant disruption caused by the 2008 Shri Amarnath Land Row, policymakers continued to work on a rehabilitation scheme for Kashmiri migrants (Kashmiri Pandits), focusing on job opportunities, accommodation, and security.
Following the 2008 Shri Amarnath Land Row, which disrupted the peace process in the Kashmir Valley, the region witnessed fluctuations in the security situation until 2019, when GoI revoked Article 370. Despite the prevailing situation in Kashmir during this period, the murderers did not specifically target Kashmiri Pandits. However, the removal of Article 370, seen as a critical element of secessionist ideology in the Kashmir Valley, sparked significant discontent and violence in Jammu & Kashmir, including targeted attacks on minority populations. As tensions escalated, religious minorities became prime targets for extremist ideology and militant violence. These incidents of violence were not isolated occurrences but rather symptomatic of long-standing sectarian tensions and ideological disputes in the region. The absence of effective governance and the proliferation of radicalism further exacerbated the vulnerability of minority groups, exposing them to discrimination, persecution, and bloodshed.
The shocking death of Shri. Ajay Pandita, also known as Ajay Bharti, on June 6.2020, at the hands of a militant organization funded by Pakistan, marked the beginning of a new wave of attacks targeting Kashmiri Pandits in the Kashmir Valley. This trend continues to this day. Nearly every day, threatening posters urging Kashmiri Pandits to leave the Valley appear on the internet. Many Kashmiri Pandits, who led undisturbed lives until 2019, are now seized by fear due to the death threats issued by terrorist organizations.
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Since the abrogation of Article 370 in 2019, there has been a troubling rise in hostility towards religious minority communities in the Kashmir Valley, particularly Kashmiri Pandits. This surge in animosity is attributable to the growing radicalization of Kashmiri society, fueled by various factors – historical grievances, external influences, and the indoctrination propagated by religious extremists promoting hatred towards India and non-Muslims. The proliferation of radical beliefs disseminated by militant groups and religious extremists has heightened communal tensions and destabilized the region. These extremist ideologies, often cloaked in religious fervour and political rhetoric, have succeeded in brainwashing large segments of Kashmir’s youth, promoting violence and intolerance towards religious minorities. Consequently, religious minorities, particularly Kashmiri Pandits, have become targets of violence and persecution, placing their lives, livelihoods, and cultural heritage at grave risk.
Segments of the local populace often perpetuate the violence against religious minority communities in the Kashmir Valley. This segment provides logistical support to terrorist groups. These organizations rely on networks of sympathizers and collaborators to carry out their nefarious activities, driven by extreme ideologies and separatist agendas. With asylum, financial backing, and intelligence, terrorists can plan and execute targeted attacks against religious minority populations with impunity.
In 1990, the local community aligned with organizations advocating Kashmir’s secession, allowing them to perpetrate numerous deadly attacks against Kashmiri Pandits. In 2024, a significant portion of the population, still influenced by radicalized ideologies, retains similar sentiments. Radicalized elements in the administration deliberately leak vital information to the militant organizations and individuals. Such people act as sleeper cells participating in candlelight marches to display solidarity with the Indian State. While the local administration pressures Kashmiri Pandit personnel to continue their duties, it has failed to rein in such individuals within its institutions who facilitate targeted assassinations of Kashmiri Pandits. The issue of ensuring the peaceful lives and security of Kashmiri Pandits has become more of an electoral campaign for successive governments, with their willingness to sacrifice the well-being of Kashmiri Pandits for political gain.
The Government of India (GoI) and local administration are preoccupied with tracking the number of tourists and migrant labourers in the Kashmir Valley, neglecting the lives and security of the people, particularly Kashmiri Pandits, amidst the political manoeuvering and satiating political ambition. The government uses tourist influx to mask Kashmir’s hostile environment while threatening posters featuring Kashmiri Pandit details and images inundate social media platforms daily. In a region where the religious majority constantly menaces religious minorities, the government’s focus on tourist numbers since the repeal of Article 370 reflects a disturbing disregard for the safety and well-being of Kashmiri Pandits. Kashmiri Pandits’ lives are deemed less valuable than the tourism revenue garnered in Kashmir, marking a new low for those in power who dictate Kashmir’s fate.
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Despite the prevailing climate of hostility and intolerance, a significant segment of Kashmir’s majority population remains committed to standing in solidarity with Kashmiri Pandits. Driven by compassion, justice, and humanity, these individuals acknowledge the injustices and suffering faced by their minority counterparts and seek to be allies in their pursuit of justice, dignity, and peace. However, ineffective governance and societal norms often thwart their noble intentions and encourage silence and collaboration in the face of injustice. Fear, intimidation, and reprisals create a widespread climate of silence, inhibiting dissent and stifling conscience, thereby deterring well-intentioned individuals from publicly expressing their support for Kashmiri Pandits.
The marginalization of the genuine civil society in the Kashmir Valley, particularly after August 2019, has widened the chasm between the administration and the populace. The suppression of dissent, curbs on free speech, and restrictions on civil liberties have silenced grassroots organizations and marginalized community leaders who could have played pivotal roles in addressing security concerns and fostering public trust. Moreover, the politicization of civil society institutions and the infiltration of extremist elements have eroded public confidence and hindered efforts to promote dialogue and reconciliation. Many genuine civil society organizations have either been suppressed or co-opted by political interests, resulting in a lack of community engagement and advocacy for minority rights.
Empowering genuine civil societies is imperative for enhancing the security of Kashmiri Pandits and other minority communities in the Valley. These organizations can serve as bridges between the government, security forces, and local communities, promoting dialogue and collaboration to address security challenges effectively. Genuine civil societies can help identify and tackle the root causes of insecurity, including socioeconomic disparities, political grievances, and communal tensions. By fostering understanding and trust among diverse religious and ethnic groups through inclusive discussions and reconciliation efforts, they can mitigate the risk of communal violence and extremism. Additionally, genuine civil society can play a crucial role in monitoring human rights abuses, demanding accountability, and providing support to victims of violence and discrimination. Their grassroots networks and community-driven approaches enable them to identify early warning signs of conflict and mobilize resources for conflict prevention and resolution.
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True rehabilitation for Kashmiri Pandits entails more than just constructing homes and securing employment. It requires a comprehensive approach that addresses the community’s multifaceted challenges, including restoring their sense of security, dignity, and identity. Security and survival are paramount components of rehabilitation for displaced communities like the Kashmiri Pandits. Physical infrastructure and economic opportunities lose their significance without a sense of security. The trauma of violence, persecution, and displacement continues to haunt Kashmiri Pandits, casting doubt on their future in the Kashmir Valley. The government’s obligation to ensure the security and survival of Kashmiri Pandits transcends mere benevolence; it is a fundamental duty rooted in principles of justice, human rights, and democracy. Failing to protect the community in a time of need constitutes a grave injustice that the government cannot redress through token gestures or symbolic reconciliations.
The government’s responsibility to rehabilitate Kashmiri Pandits extends beyond providing necessities; it encompasses creating a safe environment where they can live free from persecution or prejudice. The government’s failure to protect the community during the peak of militancy in the Kashmir Valley represents a breach of trust and a betrayal of its commitment to uphold the rule of law and safeguard the rights of all citizens. The government’s rehabilitation initiatives and plans for Kashmiri Pandits are not acts of charity or goodwill; they are obligations arising from its failure to protect the community during times of crisis. The government must acknowledge its shortcomings and take decisive action to address the underlying causes.
Rehabilitation is not merely a matter of policy or administrative convenience but a moral imperative grounded in justice, compassion, and human dignity principles. The government’s commitment to rehabilitate the Kashmiri Pandits must be based on a genuine desire to rectify historical injustices and structural failures that led to their displacement. The rehabilitation of Kashmiri Pandits necessitates a holistic approach that addresses the economic, psychological, and cultural dimensions of their predicament. It must provide opportunities for them to reclaim their identities, honour their ancestors, and rebuild their lives with dignity and pride.
Sanjay K. Tickoo
President, Kashmiri Pandit Sangharsh Samiti
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