CHAPTER III

SOCIO-ECONOMIC CONDITIONS OF PANDITS

Kashmiri Pandits are the original inhabitants of the Kashmir valley.

The beginning of the 14th century and the period that followed witnessed

so many incidents in the life of the Pandits. The origin of the community

their beliefs, customs, traditions, Socio-Economic situations etc along with

certain festivals of Pandits which are so unique are explained in this

chapter.

Origin and growth of the community

Origin of Kashmiri Pandit community covers more than a period of

five thousand years. Kashmiri Pandits are Saraswat Brahmins (Chitralekha

Zuthshi, 2003: 11). Kashmir is the land of their ancestors and forefathers.

Kashmiri Pandits are a unique set of people and are handsome, civilized,

educated, gentle, and with good communicative skill.

They are intelligent, and excel in whatever they do; they have a role

and a mission given by God. They are like the salt of the earth. They

have adopted, Saptarishi Calendar (current year-5078), and follow rituals

formulated by Rishi Logaksha, as against those of Rishi Katyayan followed

in other parts of the country (Pandit R S, 1963: 13).

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 Kashmiri Pandits were divided into the astrologer clay (Jotish), the

Priest (Guru), and those who follow secular occupations (Karkun). The

vast majority of Kashmiri Pandits, who belong to the Karkun category,

were salaried state employees in the lower ranges of the administration,

while others practice agriculture and related occupations. A small

minority, primarily from the first two categories, engage themselves in

various religious occupations, such as astrology and performance of

Pandit rites and ceremonies (Kaul RU, 1999: 68).

Their thirst for knowledge is an abiding virtue with them which shall

illuminate many minds and societies. In fact, in the 21 st century, Saraswati

has become Mahalakshmi. Culture and society of these Pandits can

further be structured on the values held by the prominent Kashmiri Pandit

Jawaharlal Nehru (Bhatt, 1995: 217).

This community believes in Shiva and Shakti workship and follows

Kashmir Shaiva Darshan for spiritual purposes and the Vedas for rituals.

Apart from the common festivals and religious functions like Diwali,

Dussehra, Ganesh and Lakshmi Pooja, they have some peculiar festivals.

The most important of this is Shiva Ratri, a socio-religious function

celebrated over a period of a fortnight (the dark fortnight of Falguna of the

lunar calendar). The New Year‟s Day is celebrated on the first day of the

Bright fortnight of Chaitra (Ahmed Feroz, 1998: 76). Table 3: 1 gives the

migrant Pandit family‟s living various parts of India.

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 TABLE 3: 1

Kashmiri Pandits living in various parts of India

Name of the State No. Pandit families

Jammu 34,644
Delhi 19,338
Himachal Pradesh 11
Haryana 924
Chandigarh 114
Punjab 319
Uttarpradesh 500
Madhya Pradesh 169
Karnataka 38
Maharashtra 208
Rajasthan 58
Total 56,323 families

Source: Ministry of Home affairs J&K Report on 2000.

As per the Table 3.1 there are 56323 Pandit families residing in

different parts of India. It spread to eleven states Majority of them residing

in J&Ks migrant camps.

Family Names of Pandits

The most common family names among Kashmiri Pandits include:

'Pattu, Channa, Handoo, Aga, Atal, Bandhu, Bhan, Bagati, Bahadur,

Bhat/Bhatt(Butt), Bambroo,Bindroo,Budki(Burki), Chowdhary, Chakoo

(Chaku), Dhar(Dar), Dass(Das), Dassi, Dulloo, Fotedar, Ganju (Ganjoo),

GAN Gigoo, Gurkha, Kaw, Gurtu, Hak, Haksar, Hangal, Hangoo, Hoon,

Hukku, Jaju, Jalali, Jotshi, Kachru (Kachroo), Kak, Kakapuri, Kar, Kappu,

Katju, Kaul (Koul), Kaw, Kemmu, Khar/Kher, Karwani, Kasid,

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Khandhar/Khandhari, Khazanchi, kharoo, Khosa, Kitchlu(Kitchlew), Kokru,

Kukiloo, Kunzru, LANGAR , Lakhi, Langoo, Malla, Mantoo, Mehrishi,

Munshi, Muthoo, Misri, MuttooPattu', Mattoo, Mujoo, Nagu, Nath, Natu,

Nehru, Ogra, Pandit, Pandita, Panjabi, Parimoo, Potins, Qasba, Raina,

Rawal, Ruggu, Rayu, Razdan, Reu, Sadhoo/Sadhu, Sahib, Sapru, Shah,

Sharga, shishoo, Shivpuri, Shrunglu, Shunglu, Sopori, Soral, Sukhia,Suri,

Tufchi, Tangnu, Trisal, Thusoo, Thotha, Tankha, Tiku/Tickoo/Tikku/Tikoo,

Toshkhani/Toshakhani, Turki, Vuthoo, Wakhlu, Walli, Wanchoo/Wanchu,

Wantoo/Wantu, Warikoo, Wattal, Wattoo, Yaksh, Zalpuri, Zarabi, Zaroo

and Zutshi. Some Kashmiri Pandits use last names which are actually

titles conferred upon them by kings such as Bahadur.

There are also instances of several Kashmiri Pandit families

changing their names to avoid being identified and persecuted. Most of

these surnames of Kashmiri Pandits relate to the place, occupation or title.

For example a person belonging to Sopore became Sopori or Khazanchi

(Arabic for treasurer), or Sharga (Arabic related to law), etc. however the

only accurate representation of the Kashmiri Brahmins can be from their

origin from Rishis.

The Kashmiri Brahmins are divided into 199 exogamous sections

(gotras) the members of which profess to be descended from the Rishi or

inspired saint whose name the gotra bears (Data collected from Pannun

Organisation).

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The Festivals of the Kashmiri Pandits

The pious and compassionate Rishis did not neglect the nagas and

rakshasas who were the original tribes-men living in this land. They made

arrangements to satisfy their needs and requirements from time to time.

This gave rise to certain peculiar customs and festivals, not prevalent in

any other part of the country. Their festivals are held in the months of

„Pausha‟ of the lunar calendar.

Monjhaer Tacher

Monjhaer in Kashmiri means the lunar month of Margashirsha.

Tacher means yellow cooked rice mixed with mustard. It is customary for

Kashmiris to cook such rice on all auspicious days, on Tuesdays and

Saturdays, offer it to their chosen deity and then distribute it among

neighbours, friends and relatives.

But on the first day following the end of Margashirsha that is

beginning of the Pausha month, rice specially cooked, is offered to the

„Griha devata‟ and „Grama devada‟ and then distributed. More often it is

vowed to fulfill a desire like getting a son, obtaining employment or finding

a suitable match, the household would prepare this rice regularly on this

day every year.

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Gada Bhatta

This word literally means fish and cooked rice. On any Tuesday or

Saturday of dark fortnight in the lunar month of Pausha, except when there

is panchak, fish is specially prepared and near ones are invited to dinner.

First of all a plate full of rice and fish is arranged and it is placed at a clean

place in a room on the top floor, called “Kaeni”. This is meant for the deity

of the house referred to as „Ghar Devata‟. The plate is properly covered

with an upturned basket and a glass of water is placed nearby some

house holds even serve raw fish (Jassica Stern, 2004: 39-40).

Khayachi Mavas

This is also known as „Yaksha amavasya‟. In other words the last

day of the dark fortnight of „Paush‟ dedicated to the „Yaksha‟, this again

appears to refer to some forest-dwelling tribe that lived there before the

rishis. On this day a special dish of moong mixed rice is prepared in the

evening. It is served to the Yaksha on an improvised plate made of dry

grass. The plate is placed on the top of the compound wall. The kitchen

mortal is placed on a grass ring, worshipped as a symbol of the cosmos

and decorated with sindoor, sandal, raw rice and flowers. Some

households serve fish on this day also.

Shishur

This literally means the winter. This is an exclusive occasion for the

new born baby and the newly wed bride. On this day a piece of Zarbaft‟

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cloth stitched into a small triangular shape, fixed on the cap of the new

born or on the side of the Sari which covers the head of the bride. The

rational behind this custom is to ward off any evil eye and any ill omen. On

this day yellow meat is specially cooked and this along with the pan cakes

is distributed among the relatives, friends and the neighbors.

Gora-Trai

It is celebrated on the third day of the bright fortnight of Magha in

which the family priests as Goddess. Gauri is the name of Goddess

Saraswati, the Goddess of learning. Whenever a child is born or an

addition of a bride, the occasion is special and the family priest or bride‟s

parents also brings a specially decorated portrait and in return gets a

handsome honorarium. This must have been the day of teaching the child

the first alphabets after offering pooja to the Goddess of learning.

This is borne out by the fact that the following day is called „Shruka

Tsoram‟ or the Shloka Chaturthi. Obviously, on this day the child was

taught the basic Sanskrit slokans like “Twameva Mata Cha Pita twameva”

(O Lord, you are my mother as also my father). „This chathurthi is also

known as Tripura Chathurthi‟ as the Goddess is worshipped on this day in

her Tripura Sundari form. The Goddess is regarded as the energy aspect

of the Supreme Divine.

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Kaw Punim

The full moon of the lunar month Magha is also known as Purnima

of the crow. Two sticks are tied in the shape of a cross and on the open

ends of the cross grass is woven to make a long handled flat spoon. Again

after some pooja yellow rice is served on this spoon to be offered to the

crow. The children sing a melodious song while making the offering to the

crow.

Teela Aetham

This is a festival held on the 8th day of the bright fortnight of

Phalguna month of the lunar calendar. In effect it is the culmination of the

Shivarathri festivals as also bidding adieu to the shivering winter. To begin

with pooja is offered at home and a number of lamps are lit. These lamps

are taken to the river bank and are floated on grass bases in the river after

the prescribed pooja. Afterwards old firepots, “Kangris‟ are filled with

grass. A long rope tied to its handle and fire is lit in it. Then the kangri is

moved round and round in circles rhythmically till the whole kangri burns

down.

Zetha Aetham and Shavana Punim

The eighth day of the bright fortnight of Jyeshtha and the full moon

day of Shravana are both very auspicious days for the Kashmiri Pandits;

the former is dedicated to the Goddess Maharaja and the latter to Lord

Shiva. On the Jyeshtha Ashtami devotees assemble at the shrine of Tula

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Mula. After taking a dip in the waters of the Sindhu, they enter the

percents of the shrine.

Auspicious Day of Ashada

There are four important days in the month of Ashada, called Har in

Kashmiri. The seventh day of the bright fortnight is called Hara Satam. On

this day the courtyard, the front door and the gallery called the „Vuz‟ are

decorated with „Hara Mandul‟- a round design made of multi-colour

powders. This is to the Goddess who is expected to grace their houses by

her presence. It may be recalled that similar designs are made on the

occasion of the weddings and the Yanjnopavit to greet the bride and the

groom and the children who have gone through the Upanayam Samskara.

It is called the „Vyuga‟.

Vyatha Truvah

Vitasta or the river Jhelum holds an important position in their

religious and cultural life. Most of their famous temples are situated on its

bank, noteworthy being Ganesh temple, Mahakali Shrine, Somayar- the

temple of the Moon. It not surprising, therefore, that they celebrate the

„Pradurbhava divas‟ or the appearance day of this life line of Kashmir on

the thirteenth day of the bright fortnight of Bhadrapada, for all the ghats of

this holy river are sacred for us to perform Sandhya, to have a dip and to

offer pooja.

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 The river is worshipped by offering water, milk, raw rice and flowers.

People also go for pilgrimage to its source at „Vyatha Votur‟ and Verinag.

There used to be seven bridges (a couple of bridges have since been

added) across this river in Srinagar, from Amira Kadal to Safa Kadal. The

banks of this river have been fortified with the huge stone slabs, carved

and otherwise, obtained from the destroyed temples during the the reign of

Sultan Sikander nicknamed as “Butshikan‟, in fourteenth century.

Pan Dyun

This festival known as Ganesh Chathurthi in Kashmir it celebrated

in a unique way. Early morning a metal pot is cleaned and placed at a

suitable clean place, with some water filled in it. The ladies of the house

prepare a sweet pancake called „Roth‟. Poppy seeds are fixed over these

on both sides. Then the family members join together and the house

narrate a story of „Beeb garaz Maej‟.

Divagone

Every marriage ceremony and yajnopavit ceremony is preceded by

a ritual called „Divagone‟ This is to propitiate Surya, Chandra and

Brihaspathi Devatas to bless the bride or groom to be or the child who is

going to adopt the „Yoni‟ or the yanjopavit. On this occasion only the bride

is asked to wear various gold ornaments including the “Dejhore” which for

Kashmiri woman is the symbol of marriage. In other part of our country the

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married ladies are identified by red vermillion in the parting of their hair,

mangalsutra or the little toe rings.

Is worn in both the ears and there is an attachment to it which is

called the „Atahore made of old gold or golden or silver thread made into a

specific shape. Before the ritual proper the bride, groom or the child is

given a bath with milk, yogurt honey and other such things mixed with

water, to the accompaniment of the chanting of Veda- Mantras.

Dodh

Literally it means milk but it is implied in yogurt, whenever a lady is

in a family way, she needs to inform her in law so that a due care is taken

of her health, diet and other comforts. Therefore, after her parents get the

information, she was asked to carry two gadvis (metal pots) full of yoghurt

and place one each in front of her father-in-law and mother-in-law. This

was meant to be a signal to them that now is the time to take extra care of

their daughter-in-law.

Sonder

On the eleventh day of the delivery or on any other suitable date

ladies of the neighborhood, near relatives and ladies in the house collect in

the morning. The mother and the baby are properly bathed and suitably

dressed. Thereafter small pieces of „bojpatra‟ bark are burnt and lighted

barks moved round their heads of two by turns.

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Sonth, Navreh and Zanga Trai

Sonth heralds the spring season and the Navreh the Lunar year.

Both these days are important in their calendar. A unique custom on these

two days is to fill a plate overnight with rice, yogurt, milk, nuts, cake,

flower, pen, gold coin, picture of a deity or the goddess, and the new

panchang (only on Navreh) .This is kept covered for the night and early in

the morning every member of the family sees this plate and the nice items

placed in it, first thing after getting up from the bed.

A thereafter person go to the river bank, takes a dip and throw

these nuts in the water. Then they wear new cloths and offer pooja at

home and in the temples. Outrings are also organized to the gardens to

enjoy the beauty of the almond blossoms. Sweets, savouries and the

famous decoction, the „Chai‟ is served with gaity and happiness all round

(Vashisth, Satish, 1972: 112-117).

Shivaratri

Any account of the customs and rituals of their community without a

mention of the shivaratri festival would be incomplete. This is the crown of

their festivals and is spared and is spread over a full forthnight of the

Phalguna month. It is a socio-religious function that is the very part of their

life. On the first day of the dark fort night, called „Hurya Okdoh‟ the

wholesale cleaning of the house, painting and decorating begins with

gusto. The pooja room called „Thokur Kuth‟ and the front door called ‟Dar‟

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are specially cleaned, one for the pooja and the other to welcome Shiva

and Parvathi, whose communion is the real essence of Shivarathri.

This tradition of customs, rituals and festivals gives a distinct

identity to the Kashmiri Pandit community and needs to be preserved and

nurtured along with other important facts of their community life and their

beloved mother tongue. These festivals, rituals and customs have had

relevance in the past, these are relevant today and they shall remain

relevant for all times to come. The relevance is manifold. It gives a distinct

identity to the Kashmiri Pandits (Dhar T N, 2003:89-90).

Kashmiri Pandits Cuisines

Kashmir the land of fruits and nuts.It is also famous for Kashmiri

Pandits vegetarian and non vegetarian dishes. Kashmiri Pandit cusine

has been influenced by Central Asian, Afghan and Persian culture. The

actual Kashmiri Pandits cuisine uses a lot of Turmeric and Yoghurt.

The Kashmiri Pandit cuisine traditionally does not use Garlic and

Onion. Some of the typical foods included Chamaniliya, Nadieryakhean,

Damaoluv, Nadierpalak, Mujichetan, Chockvangan etc. Kashmiri Pandits

are Brahmans. They are exception to their counterpart in the rest of India

and are voracious meat eaters. For marriages also they prepare Non-

Vegetarian food but limited. Majority dishes are vegetarian (Maheshwari

Anil, 1993:132). Table 3: 2 shows important cuisines of Kashmiri Pandits.

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 TABLE 3:2

Cusines of Kashmiri Pandits

Popular cousine Waswan

Tabakhmaz,Rista,Rogan,Josh
Cusine Exotica
Gustaba

Rogan josh,Rista,Dhaniwal korma

Non Veg
Vagos

Dum aloo,Chuk wangun

Veg Dish
Zaffron palo

Sweet dishes Phirin,Zafrani, Pulao

Source: Interactions with the Pandits

As per the table 3.2 Waswan is the popular cosine of the Kashmiri

Pandits. Pandits are Saraswath Brahmins. They are using Vegetarian

dishes and Non- Vegetarian dishes.

Religious Beliefs

As Hindus, Pandits exhibit a repertoire of beliefs that include the

notions of dharma (moral conduct, duty), karma (action, fruits of action),

samsara ("flow," reincarnation) , ashrama (stages of life), purushartha

(instrumental and ultimate goals), prarabdha (fate), anugraha (divine

grace), punya (meritorious action), and papa (moral evil). Rituals help

people to relate to a hierarchy of supernatural‟s, ranging from local

possession spirits, ghosts, and goblins, who cause illness and misfortune,

to high Sanskritic deities (e.g., Vishnu, Shakti), and regional gods and

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goddesses who are seen as being essentially benevolent (Anand A S,

1998: 106).

Religious Practitioners

Householders are the practitioners par excellence of domestic

rituals, whether these pertain to Sanskrit deities, locally recognized

supernatural beings, or ancestors. While the performance of rituals is

primarily the responsibility of men and women cannot be the principal

officiates, the participation of the latter is nevertheless required in the roles

of wife or mother. The presence of priests at Sanskrit rituals is essential.

Ceremonies

Religious ceremonies consist primarily of rites of passage (notably

initiation and marriage rituals), rites for ancestors, devotional prayers, and

pilgrimages. The annual pilgrimage to the cave of Amarnath (source of the

Ganges) in the valley attracts pilgrims from all over India and from Nepal.

In their worship of Sanskrit deities, Pandits follow the eclectic smartha

mode. In domestic rituals they follow the school of Laugaksha.

Arts

The Pandit house is a well-designed building with carefully crafted

wooden doors, windows, and ceilings. Pandit women paint floral and

geometrical designs on the facade of the house to symbolize domestic

auspiciousness. They also chant auspicious songs at initiation ceremonies

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and weddings. Pandits have an old tradition of composing poetry, mostly

devotional poems, and of group singing.

Medicine

Illness is believed to arise from a number of causes, physical as

well as supernatural. Home remedies (mostly herbal brews and preserves)

are combined with consultation with practitioners of traditional Unani

(Greco-Arabic) and modern allopathic medicine. Priests and astrologers

are consulted to determine supernatural and astral causes and to perform

appropriate curative rituals (Manoj Joshi, 1999: 129-130).

Death and Afterlife

Deaths are classified as good, bad, or untimely. If one dies after

successfully fulfilling legitimate worldly goals as a householder, without

suffering a protracted illness or losing any essential faculties before

passing away, then one is said to have "attained" the good death. The

dead are usually cremated, though infants who die before they have out

teeths are buried. Cremation is followed by rituals spread over twelve

days. These are performed to help the disembodied spirit to reach the

"land" of the manes.

There are daily "watering" and biannual "feeding" rituals for the

manes. At the same time all except the most spiritually advanced people

are believed to be reborn. To be freed from the bondage of rebirth and

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redeath is the goal of spiritual endeavor. Divine selection or grace is the

ultimate source of such salvation (Manoj Joshi: 132).

Odyssey of Kashmiri Pandits

Kashmiri Pandits at no stage of history ceased to make

contributions. The gifts supplied to northern India by Haimastavas of

Sabhaparvas of Mahabarata included even Kashmiris. They presented

silks and woolens. Kashmiri Pandit monks and missionaries dared the

trek across and spread the message of the great Buddha at the cost of

their lives. A few of the notables were Gautam Sangha, Buddhayasas,

Vimalaksha Buddajiva, Shakyashri Badhra, Ratanvira and Shama Bhatta

etc. Even Kumarijiva, referred to in China as “one of the four suns of

Buddhism” received education in Buddhist thought and tradition at the

hands of Kashmiri scholars ( Syed Ali Sha Gilani, 2002: 9).

It was he who, along with a group of Kashmiri Pandit Scholars

made Kucha a seat of Buddhist learning in Central Asia. Kashmir once

represented a laboratory in which Buddhist thought and philosophy were

dissected at the hands of learned Kashmiri Pandit scholars. It attracted

chain of scholar-pilgrims from distant lands (Kapur M L, 1983: 19-20).

Huen Tsiang, Che-mong, Fa-yong, and Qu-kong all visited Kashmir to

study Sanskrit and Buddhist philosophy. Kanishka chose it as the proud

place for a Buddhist conference. The philosophical thought which

Kashmiri Pandit scholars propounded and advocated was ever-evolving

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and growing. At the end of Eighth Century Buddhism in Kashmir lost its

glory and the new thought of ”Advaita” of Sankaracharya made an impact,

Kashmiri scholars gave monastic interpretation to Saivism in Kashmir

(Bhattacharjea Ajith, 1994: 127-128).

Kashmir Shaivism is possibly the most rational, logical and

pragmatic science of spirituality propagated anywhere in the world. Instead

of saying that the world is illusory, it declares emphatically that the world is

as real as God. Kashmiri Pandits culture includes festivals, language,

cuisine, rituals, music, literature and customs. They preserve distinct

cultural identity, document it, and practice it, pass it on to their children,

and are proud of it. They patronize artists and writers, buy their books and

tapes, go and watch them or listen to them and encourage them with

acclaim and recognition. They read, write and speak the Kashmiri

language (Prem Shankar jha, 1996: 82).

Kashmiri Pandits and the problems of Minority

According to the new international Webster‟s Comprehensive

Dictionary, the term minority refers to a group comprising less than half of

a population and differencing from others and especially from a larger

predominant group, as in race, religion, political affiliation etc. The

“Minority” as a component group of a given society has remained elusive.

The United Nations Commission for Human Rights (now called Council for

Human Rights) has been grappling with precise definition. The reason is

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that situations develop in different parts of the world in which a particular

group of population suddenly gets disempowered and dispossessed: or a

group emerges seeking to establish its separate identity and individuality

for one reason or the other. In more frequent examples the affected

people could be political victims. It becomes difficult to define their

category. Besides, there are many other circumstances that throw up an

isolated segment of population whose identification becomes a moot point

(Behera Ajay, 2001: 128-129).

Extrinsically, or objectively, these include: (i) The group which

exists within a State‟s population, having stable, ethnic, religious, or

linguistic characteristics, but differing from most of the population; (ii) This

group is numerically inferior to the size of the population; (iii) Such a group

does not have a position of dominance over the rest of the population; (iv)

The minority group consists of a state‟s nationals (Subhash Kashyap C,

2006: 134).

The Indian Constitution does not define the word minority and only

refers to minorities and speaks of those based on religion or language.

The rights of the minorities have been spelt out in the constitution in detail.

The preamble of the Constitution declared the state to be secular and here

is a special relevance for the religious minorities. All citizens of India are to

be secured liberty of thought, expression, belief, faith and worship and

equality of status and opportunity. Historically minorities have always

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existed, but only after the rise of democracy, have their problems received

attention and they were provided protection for their race, language and

religion, even as their oppression took different forms.

Thus generally speaking, numerical strength is taken as a factor for

determining a group as majority or minority. But if large groups are

accepted as minorities and clubbed together, they might over-strip the

majority group. In a multi-ethnic, multi-religious and multi-linguistic country

like India, the minorities when clubbed together are likely to claim large

political power, social recognition and economic priority. (Subhash

Kashyap C: 136-137).

There are various issues related to Minorities viz

However, security of life and property is what the constitution

provides very emphatically. The failure of a government to carry out this

primary obligation disqualifies it from wielding power and authority. Apart

from this fundamental obligation, the governments are required to provide

space to the Minorities for development of their culture and traditions in a

manner that satisfies them but without impinging upon the culture and

traditions of other communities (Anand A S, 1998: 186).

Diagram 3:1 gives sufficient details about Kashmiri Pandit officers

in J&K before the independence.

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 Diagram 3: 1

Kashmiri Pandit High Officers in J&K

before Independence
80

70
66
60

50 50

40 39
38
33
30 31 30
29
27 27 27
24 24 23
20 22

10 11
8 8
4 5
3
0 0 0 0 0 0 0 0 0 0 0 1 1

 Total High officers in J&K

 Pandit High officers

Source: Jammu and Kashmir Administrative reports in 1963.

By and large till 1925 there were no discriminations against

Pandits. Diagram 3.1 shows the detail of the high officer‟s position held by

Pandits before the independence. Kashmiri Pandits faced so many

discriminations and apartheid from majority community. In Kashmir from

1911 to 1923 there were no Pandits in the list of high officer‟s post. In

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1924-1925 they appointed one Pandit officer in high official rank, but in the

next year rulers didn‟t give appointment to any new persons in higher

levels instead, had there were no Pandits in the list of high officer‟s post. In

1924-1925 they appointed one Pandit officer in high official rank, but in the

next year rulers didn‟t give appointment to any new persons in higher

levels instead, had given extension to the existing person for one more

year. Before independence eight Pandits worked in Kashmir valley

corresponding to Sixty six of the majority community.

The second element of minority issues is the good intentions and

good practices on the part of the ruling apparatus in creating space for the

minorities to enable them to enjoy their rights and privileges. It is not a

matter of gratuitous generosity or obligation shown to the minorities (to call

them amanita or custodial property); it is the constitutional and institutional

duty of the ruling group to ensure implementation of the rights of

minorities. The third element is of opening opportunities and taking

initiatives for the integration of minorities into the broad spectrum of

national mainstream (Anand A S: 187).

The two key terms of equality and discrimination, if applied in the

light of the above explanations and discussions, would prove meaningful

as guidelines for those seeking redress and enforcement of their rights.

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As regards Minority protection of religion, the Indian Constitution (Article

25) assures a citizen the right to profess, practice and promote his religion.

Articles 29 and 30 cover his interests and religious institution, of

which protection and rights can be enforced by reference to the Supreme

Court and High Courts (Article 32). In conflicts, these external symbols

often become targets of anger and fury and risk damage or destruction.

These, as such, call for special protective action. Apart from the

preservation of Minority, religious properties, a citizen‟s right to “freedom of

worship” has also to be assured (Subhash Kashyap P C: 142-143).

Traditional Scholarship and Kashmiri Pandits:

The traditional literary wealth of Pandits was given a fine treatment

by Western scholars with the help of the local scholars, and, thus, one of

the richest oriental literatures was prevented from getting lost. The

interface opened to the world one of the richest reserves of ancient

knowledge and wisdom. It also connected the Pandits to the glory of their

past achievements and deserving claims. Despite there are eminent

personalities, who served different areas of activity (Oberoi Surender,

1997: 93).

Table 3.3 shows important personalites from among Kashmiri Pandits

served in different fields.

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 TABLE 3:3

The list of Important Personalities from among Kashmiri Pandits

In different fields
Name Field
Brij Mohan kaul Army General
P.N.Dhar Economist
Brajkumar Nehra Diplomat
Ramesh Nath Intelligence Chief
V.K Shunglu C.A.G of India (Rtd)
Vijayendra koul Chairman, Indian railway (Rtd)
Kapil Kad First Election commissioner
Ravi Zutshi M.D Samsung, India
Jawaharlal Nehru First P.M of India
Indira Gandhi Former P.M of India
Siddhart Kak T.V Host
Anupam Kher Film Artist
Suresh Raina Cricketer
Allama Iqbal Poet, Philosopher
Lion of Kashmir, Former
Sheikh Abdullah
CM.(Grand father is KP)
Source: J&K Minorities commission report, 1995.

Table 3.3 reveals the fact that, these persons from this community

had held distinguished positions like Indian Prime Minister, Army chief,

Diplomats etc. One interesting thing to be noted is that most of the

prominent personalities who belong to the majority community were having

their blood relation with Pandits. The great philosopher and poet Allama

Iqbals, grand father was a Pandit. So also the lion of Kashmir and former

chief minister of J&K Sheikh Abdullahs grandfather also was from the

108
Pandit community. Thus history indicates that the root of important

personalities was linked with this old Brahmin society. Pandit Jawaharlal

Nehru, the first Prime Minister of India is an example for the statesman

ship ability and talent of Pandit community. While in numerical strength

Pandits remain a minority, its members claimed large political power and

social recognition.

The Pandits of the Valley:

The Kashmiri Pandits have a distinct identity in the valley ever since

the last five thousand years. They are Kashmiri speaking and followers of

Hindu faith with a unique emphasis on Shaivism. They are essentially

peace-loving and non-violent in a spirit of accommodation and amity with

the people of all faiths.

This bent of mind made them assimilate, absorb and integrate the

essence of those faith which people from outside attracted to the Valley.

The mingling of different faiths gave birth to the Sufi-Rishi tradition which is

a part of real “Kashmiriat” (Kapur M L, 1983: 97).

Social Conditions

Up to 1989 there were 75,343 families settled in the valley.

Due to militancy 74,692 families migrated to various parts of India. Now

there are only 651 families occupying the various parts of the Kashmir

valley (Data Collected from J&K Population Department). The residual

109
members in the valley, five thousand by the official count and decreasing

by the day, are the subject of recurring brutalities the carriage of

Sangrampora (1997), the massacre of Wandhama (1998), and the

holocaust of Nadimarg (2003). Having lost their homes, hearths, and all

material possessions, they have been housed in tents or one room

tenements, living like scared rabbits. Table 3.4 shows the details of

migration of Pandits.

TABLE 3:4

Migration of Kashmiri Pandits

Total number of Pandit Remaining No of Pandit

Period families migrated to families in Kashmir
other places valley
As on 1.1.1990 Nil 75343
3.8.1990 34602 40741
31.3.1992 34281 6460
31.3.1998 2687 3773
31.3.2008 3122 651
Total 74692 651

Source: J&K State population Department

Table 3.4 reveals that out of 75,343 families; 74,692 families of

Kashmiri Pandits living in the Valley opted for gradual migration. As per

the Census report of the KPSS 651 families at 104 places are left behind

in the Valley. Government agencies say that more than 700 families are

living in Kashmir valley. Table 3.5 shows various migrant camps in Jammu

and Udhampur.

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 TABLE 3: 5
Migrant Camps in J & K

1 Muthi Camp, Jammu

2 Transport Nagar Jammu
3 Purkhoo Camp Jammu
4 Stadium Camp Jammu
5 Jhiri Camp Jammu
6 Nagrota Camp Jammu
7 Mishriwala Camp Jammu
8 Battabalian Camp Udhampur
Source: Home Department, J&K state.

There are eight migrant camps accommodating more than 34,

644families. A major segment of this population is living in refugee camps

in and around Jammu in a most miserable and hostile condition described

variously as „subhuman‟, „beastly‟ and „not worth living even for animals.

The ambient temperature soars to 50 degree celsious in summer claiming

victims to heat stroke and drops in winter to freeze their very existence.

(Data collected from survey) Table 3: 6 gives the main refugee camps

details of Delhi.

TABLE 3: 6
Main Refugee Camp sites in Delhi
1 Nandnagri Bapu Dham
2 Sultanpuri, Kailash Colony Amar colony
3 Mariya Nagar Mangol Puri
4 South Extension Patel Nagar
5 Palika Dham Sultan Puri
6 Lajpat Nagar Moti Nagar
7 Aliganj Begampura

Source: Home Department, J&K.

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 Seven migrant camps are working in Delhi. More than 19,338

families are living there. The researcher visited most of the migrant camps

and the following pages disclose the observations during the visit. An

analysis of the data collected from the camps give a vivid picture of

refugees at different levels.

Micro study of Migrant camps

This study has been undertaken to determine the consequence of

migration over the Pandits life in the form of changes in life styles, family

positions, education of children, Socio- cultural positions, health, especially

of woman and children etc.

Area under study

The location selected were migrant camps situated in Jammu and

Udhampur districts. Around one hundred Pandits migrants shared their

feelings related to militancy and its impact.

An Appraisal

During these visits in Kashmir valley (Twelve times) various places

of J&K except Kargil, Drass, Uri, ladakh and Gilgit, most of the political

leaders, Pandit organizations top officials, Army Officers, State Police

officers and NGOs were interacted on this issue. The people of the whole

valley are in their quest for everlasting peace. Majority wants peace and

112
security in the Kashmir valley. Some members of the majority community

wonderfully expressed their view that Government must help the Pandits

to create Homeland. According to them Pandits are milk and Kashmiris are

sugar. Without milk and sugar, how can they create a good tea?

Nearly 4000 persons have died in camps and elsewhere after their

forced exodus from the valley. They died of sunstrokes (more than 1000)

as most of them were used to the cold climate of Kashmir and could not

acclimatize to extremely hot temperatures in rest of India, heart attacks

and accidents which have been mainly attributed to extreme psychological

trauma, gastroenteritis and typhoid epidemics, snake bites etc. The

cohesiveness of the displaced families has broken as they were to

undergo Diaspora for finding livelihood in various parts of country (Data

collected from various camps).

Life of Migrant Pandit Families

The present review is available materials that had been undertaken.

So as to determine the consequences of migration on lifestyle,

Relationships among family member‟s changes in family dynamics and

health conditions of Kashmiri Pandits. Placement in a particular ecological

setting drastically changed the life patterns of the group. For Kashmiri

Pandits, forced migration has led them to geographical areas grossly

incomparable to their original habitation in terms of weather conditions and

assets available.

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 The structure of the Muthi migrant camp in Jammu revealed many

facts; it was found that the whole camp is divided into two phases, each

phase having 5 blocks (A, B, C, D, and E). Each block includes around

100 families. Both the phases have different exterior and similar interior

plans. In phase I, each family is residing in an individually constructed one-

room quarter having a verandah (open space on the outer portion of the

house).

The inhabitants are using more than half of the portion of verandah

as kitchen. Each block consists of 12 toilets and 12 bathrooms (6 each for

male and females). These are to be shared by the families residing in that

particular block only. In phase II, four different families live under one roof

having four rooms, one room for each family. All these rooms have their

individual entrance and verandahs. These four families share one toilet

and bathroom, which are locked after every use. The basic items which

the resident‟s posses in these tenements are double beds, television,

refrigerator, air cooler, almirah and rack .All the families have floor sitting

arrangement (Data collected from survey).

Benefits from the Government

Government is providing relief to those displaced families who have

registered themselves as migrants and have no other source of income

after migration. Those who were government employees prior to migration

were adjusted in their respective departments, in Jammu, Delhi and other

114
parts of the country. The relief measures provides by the central

Government (distributed by state government) to migrant Kashmiri Pandit

families.

The total amount of relief given is for four family members only. If

the number of family members is more than four, even then the amount is

restricted to Rs. 4000. But in case the number of members is less than

four i.e. 3 or 2 the amount is curtailed accordingly, like Rs. 3000 for family

of two members. In terms of ration provided to families, if a family is having

a newly born baby then it is provided with an extra quantity of sugar (250

Gms per month) for next 4 years. How ever the migrants are not satisfied

with their provisions from Government, because it can never satisfy the

primary needs of the family members (Data collected through various

intractions from migrant Camps).

Environmental and lifestyle change forced on the refugees

This led to profound heat-related morbidity and mortality besides

snake and scorpion bites. Exposure to a new variety of microbes and

parasites caused epidemic of infectious diseases and infestations. New

antigenic challenges from the environment gave rise to allergic disorders

like dermal allergies, vasomotor rhinitis, asthma, etc.

They became the victims of climate and were suffering from

subhuman life in exile. In refugee camps conditions are very bad. The

115
researcher visited Muthi, Nagrota, Mishriwala, Battalbalian, and Jihri

camps in 2008, 2009, and 2010. The condition was very bad. Most of the

camps are over crowded; it leads to lack of privacy. There were no water

facilities, No drainage facilities and denial of all types of basic facilities.

Camp hospitals or Medical aid for exile peoples were also denied.

They were struggling for survival by living under climatic difficulties.

The freequent changes from one place to another created struggle for

survival. Migrants were complaining that food materials were not provided

by Government sufficiently in refugee camps. They lost their traditional

festivals, cultural activities, worshiping their shrines almost socially and

culturally deprived their glorious past. Family set up was damaged, forced

exile created forced separation of parents who lost their children and

children lost their parents such incidents are common. Discriminations,

denial and deprivation are common. The dignity and worth of human

person was disturbed. Thus social erosion leading to break down of family

structure, social and cultural deprivation etc were affecting the people at

large (Data collected from migrant camps).

Environmental Disorders

Unfortunate disorders lead to Environmental problems of migrant

Pandits. Heat-related syndrome likes Heat strokes, Heat exhaustion,

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Cramps, Dehydration, Solar exposures , Sunburns, solar dermatitis, Solar

pigmentation, Predator attacks , snake bites, scorpion bites. Air bore

diseases of Allergic syndromes new antigens in the environment pollen,

parthenium or congress agrass etc. Respiratory infections like

tuberculosis, bronchitis, and pneumonia, Skin infestations Scabies, fungi,

yeast, boils abscesses, Water borne diseases (water supply of the camps

contaminated with effluent and waste), Hepatitis, diarrhea, dysentery,

amoebiasis, giardiasis, typhoid etc (Opinions of migrants).

Stress – both acute and cumulative

All these factors leads to the release of hormones and chemicals in

the body with deleterious consequences on the organ systems giving rise

to numerous stress syndromes, both mental and physical. Stress also has

long term effects on the biological markers of ageing and causes

premature ageing and premature death (Data collected from camps).

The visit of all Pandit camps in J&K states revealed that still they

are living fearful conditions. Terror and violence damaged their

individuality and their dignity. Most of the refuges are not interested to talk

about their health conditions; they suffer alienation. Central or State

governments are not providing sufficient healing measures to Pandit

migrants.

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 Manifestation of Disease

Stress Syndromes

In all the migrant camps there were persons with cases of Cardio

Vascular Stress Hypertension, Coronary artery disease – angina and

heart attacks. According to state medical reports Hypertension created

problems in hearts and it leads to heart disease. In Purkhoo camp, Jihri

camp and Mishriwala camp, the migrants revealed that In 2008-2009

they lost more than 248 lives due to these diseases.

Psycho trauma – The genocide of the Pandits leads to anxiety,

panic attacks and depression, post-traumatic stress syndrome, sleep

disorders and nightmares etc.

Endocrine stress –The exiled Pandits became victims of Stress

Diabetes, thyroid disorders, ovarian failure leading to premature

menopause problems,

Stress (Epidemic) Diabetes

Over all Incidences in refugee adults, 14.2 % (below 30 years) 6%,

(31-45 years) 18% are facing stress problems. The important causes

are Stress – physical (hyperkinetic stress) and mental, Urbanization and

lifestyle changes due to exile.

Climatic unmaking of incipient diabetes – sweet and sugared drinks

to fight off heat and exhaustion, Candida infections and boils,

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 preoccupation with health (life is all that is left and to which we cling

hard) Awareness of diabetes, detection drive, Genetic predilection (Data

Collected from migrant Pandits).

Declining Population of Kashmiri Pandits in Exile

High death rate

Premature ageing and premature death, Unnatural death, High

incidence of serious and potentially fatal diseases, Affliction with Multiple

disease syndromes, Poor medical aid, Economic bankruptcy, all leads to

lack of desire to live.

Low birth rate

Pandits have remained family planning enthusiasts with one or two

child. Exile has brought it to one or none, Late marriage, late conception,

Premature menopause and reduced fertility span, diminished libido and

hypo-sexuality of exile, Forced celibacy and sexual deprivation,

Contraception, Elective abortion.

Being the weaker sections of the population the problems faced by

woman and children are discussed in the following pages. Socially and

educationally they were affected by militancy and subagent refugee

settlement (Data collected from Survey).

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Pandit women in Exile

The Kashmiri Pandit Women, who have entered the twentieth year in

exile, appeal to the conscience of the civilized world to grasp the grim

tragedy that has kept the Kashmiri Pandit women in exile. The worst

victims were the women. The grave human tragedy began with religious

persecution and genocide, kidnappings and a spare of killings, torture,

rape, murder and molestation of women, even little children and young

girls were not spared.

The communal carnage, the forced exodus, the changed milieu, alien

and hostile environment, along with a torn social fabric, poor shelter, lack

of privacy and security have resulted in serious health traumas. One

hundred per cent of the exiled Kashmiri Pandit Women are affected with

health syndromes. The old and the infirm have met a premature death,

dying for want of health and family support. A large number have suffered

mental breakdown due to the stress, terror, violence and genocide.

Table 3: 7 provide detailed information about Psychological problems

faced by migrant woman.

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 TABLE 3:7

Psycho-Trauma

Anxiety disorders, Phobias, Panic attacks 76%

Post-traumatic disorders 8%
Distortive disorders and hysterical neurosis 11%
Personality disorders, Sleep disorders 20%
Substance abuse-Drugs, Alcohol 68%
Major depression 11%
Delusional disorders and Psychosis 8%

Source: Medical rehabilitation department‟s report 2000, J&K.

The genocide has badly affected Pandit women. Many women become

the victim of panic problems like mental and physical disorders,

depression problems and anxiety disorders. It is observed that many

women are using toxic medicines for deep sleep in order to save them

from sleepless nights (Data collected from Medical Rehabilitation

Department, Jammu).

Literacy Status of women in Kashmiri Migrant Camps

In India, the literacy rate in general was 52.21% and the female

literacy rate was 39.29% as against 64.13%, males (1991 census).

According to the National Sample Survey (NSS, 1997), the general literacy

rate has gone up to 62%. The female literacy rate is 50%, which is still

very low. There are regional disparities also, for example, the literacy rate

of Kerala is 90% (86.25 female and 90% male) 41% in Rajasthan (25%

121
female and 60% male) (Census of India, Religion and Communities,

2001).

The enrolment ratio at the primary level for girls in India is 93.3,

which is also much lower than that of boys, i.e., 114.5. While school

enrolment is increasing, the drop-out rate of girls continues to be a cause

of concern. The reluctance to educate girls is rooted in society‟s overall

perception of the status of women. This indicates that almost 60% of

women are still illiterate despite the developmental approaches taken by

the government and other agencies in educating women.

The literacy rate in Jammu and Kashmir as a whole is 59% (NSS

1997), and the female literacy rate is only 48% as against 71% male. It is

estimated that 1.5 lakh Kashmiri Pandits (1800-2000 families) have

migrated and registered in Delhi. Out of this, about 300 families reside in

12 Migrant Camps established in various zones of Delhi (State Littracey

Mission Report 1999). The table 3: 8 gives physical problems of woman

due to militancy.

TABLE 3: 8

Ovarian Failure
Menopausal age Before Exile (%) After Exile (%)
25-34 5 11
35-40 9 25
41-45 26 34
46-50 46 26
50 14 4

Source: Medical rehabilitation department report, 2000, J&K

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 The most alarming phenomenon has been a very high occurrence

of ovarian failure and premature menopause leading to greatly reduced

fertility span, resulting in a negative growth. This has been further

accentuated by a high death rate, unnatural deaths, premature aging, low

birth rate due to contraception, elective abortion, late marriages, sexual

deprivation due to stress and lack of privacy, reduced desire and therefore

reduced conception.

400 consecutive females with menopausal symptoms in exile were

compared with equal number who developed menopause before exile.

More than a third (36%) of females is infertile by the time they reach 40

years age in exile (Data collected from Jammu, Medical Rehablitation

Centre).

High divorce rate in exile

Pandits consider marriage an indissoluble sacrament that binds two

families and not merely two Individuals. Marriages are therefore arranged

by families. Sub caste endogamy is a prescription, and within the sub

caste the rule of gotra exogamy is normally observed. The preferred type

of marriage is between completely unrelated families. Bride givers accept

a deferential role for themselves and offer dowry to bride takers. Owing to

the shortage of women, however, Marriages by exchange between bride

givers and takers, though not well thought of, are about as frequent as the

123
favored type of marriage. Very rarely a man may buy himself a wife, but

such an arrangement is never publicly acknowledged (Amy Waldan, 2002:

169).

Traditionally widows did not remarry but in the last couple of

generations some cases of widow remarriage have occurred, involving

particularly young childless widows. Girls leave their parental home on

marriage and go to live with the husband and his parents. If the husband is

employed away from home, the bride begins her life as a married woman

by living with her parents-in-law for about a year before joining her

husband, who may however visit her at home. Occasionally, when a

couple has no sons, they may arrange for their daughter (or one of their

daughters, if there are several) to marry patriuxorilocally. Her husband

then comes to live with his parents-in-law and looks after them. Since

Pandits consider marriage a sacrament, the notion of divorce is absent.

The matrimonial court records also show the unprecedented trend

in marriage disputes among Kashmiri Pandit community. Out of over 1200

cases registered by court, 430 have been initiated by Kashmiri Pandits in

the year 2007. Maximum number of couples that approached the court for

divorce is in the age group of 24-40 years. It is the children in the family

who have to suffer. Children become the scapegoat due to the dispute

124
between parents. They are dragged to court for no fault of theirs. Their

future has been put at stake (Sazwal V A, 2008: 32-33).

Life of Migrant Pandit children

Survey revealed that many children lost their parents or rendered

homeless and there is nobody to guide them towards the right direction.

Many of them are facing cruelty at the hands of surviving relatives in the

form of negligence and rejection, which have shattered their feeling of

security. Very few institutions have come up to take the responsibility of

these permanently deprived children. Those who were in the middle of

their childhood have very clear impression of the process of displacement.

They have gone through the trauma of both militancy as well as

their up rootedness from their native land. They claim that the best period

of their life was devoted to the struggles attached with living in the camps

and restoring the meaning and sense of whatever was left in their life.

These children feel very much embittered, because instead of the joys of

childhood fantasies and playfulness, they had to struggle adjusting with

the new environment of camps devoid of even basic facilities (From

Survey).

Children constitute about 38% of Jammu and Kashmir population.

Out of these, 5 to 6% children are either orphan, destitute or neglected

125
ones, who do not get even basic needs. While looking at the child group in

Jammu and Kashmir, adequate emphasis needs to be given to the

psychological, physical and social aspects of development and their

interactive effects. These children are under the influence of terror; they

suffer from physical and psychological disturbances.

The magnitude of psychiatric disorders during 1990-1994 has been

the highest ever since 1989. It rose from 1762 cases in 1990 to 17,584

cases in 1994. More than 800 Pandit children during 1990-1997 had

developed acute psychological trouble without any anatomical reason.

These children have been witnessing cruelty in the hands of militants.

They have seen heaps of dead bodies and pools of blood everywhere, in

and outside home. They have horrifying stories to narrate of their plight

and sufferings.

A study of the Kashmiri Pandit migrant children between the age

group of 8 to 10 years revealed that the negative feelings and stress

associated with migration were perceived to be present not only at the

conscious level, as witnessed in the present behavior patterns but had

deep set roots. By administration of a projective test (Children‟s Aptitude

Test) on children, it was found that stress seems to have affected their

unconscious personality, thereby making the impact much more lasting,

fixed and having long-term consequences. It has been pointed out that

126
Kashmiri Pandit Children are facing severe emotional and behavioral

problems in the form of depression, anxiety, aggression, and sleepiness.

These victims passed through several moments of anxiety and

mental torture, stress and strain. Migrated children have wasted their

beautiful childhood days in their struggle to settle down in new

environment and in search for their identity. The threat of sexual abuse of

young girls within and outside camps also looms large on the parents and

in order to avoid such threats they get their daughters married at an early

age.

Educational Problems

The worst disaster that felt to the lot of the Kashmiri Pandits after

their forcible exile from the land of their birth in 1990 was the sudden

disruption of the education of their children. The infrastructure to provide

teaching to a large number of displaced students in the educational

institutions at Jammu and Udhampur, where these refugees were mainly

concentrated, did not exist. A fairly large number of displaced children

were admitted to the public schools in Jammu run by private bodies.

(Data collected from various migrant Camps).

The Diagram 3: 2 shows levels of education of migrant children‟s.

127
 Diagram 3: 2

SAMPLE CHARACTERISTICS

70 66.67

60 60
53.33 56.67
50
43.33 43.33
40
36.67
30
20
16.66 20 FREQUENCY
20 16.66 20
16 16.67
17 18 20 PERCENTAGE
10 10 11 13 13
5 5 6 13.34
3 5 6
0 4 6
3.333.33
1 1

Source: Survey conducted in Battabalian camp on December 2009

About 66.67% respondents were in the age group of 14.25 years,

16.66% were in the age group of 26-37 years and, 16.67% were in they

age group of 38-49 years. With regard to the level of education, the

majority of respondents 53.33% were studying in class 10th – 12th- 20%

were in 6th – 9th class and 10% were doing graduation. As many 16.67%

had completed graduation.

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 As far as occupation was concerned, only 20% of respondents

were employed and 54% were students. So far as the income, of the

respondents was concerned, 56.67% had income of Rs.3000-5000 per

month, and the income of 43.33% respondents was more than Rs.5000

per month. With regard to the level of education at the time of migration,

the majority (60%) of respondents were in Class First to 5 th, 13.34% were

in class 6th – 9th, 20% in 10th – 12th class and 3.3% of respondents were

doing graduation.

In Kashmir, as a virtual embargo was placed on the entry of the

Pandits in the government colleges and the institutions of higher studies,

they found their way into the colleges run by the Hindu Management

trusts. Many of the institutions were run by some Hindu Education

Society, the Dayan and Anglo-Vedic‟s Organization, the Vishwabharti

Trust and the Christian Church Mission Societies (Data from Helpline

Humanity, Nagrota).

The management and teaching staff of the Hindu Educational

Society sought the permission from the state government to restart

teaching classes at Jammu on a temporary basis. The aim of the state

government was to cut off the higher education and training facilities for

the Pandit students in exile.

Diagram 3: 3 shows the reason for discontinuing their studies by the

migrant children.

129
 Diagram 3: 3

Reason for not continuing studies by migrant children

30 26.6
25
20 16
15 13 13.33
10
10 6.66 6.66
5 3.33 3.33 3.33

0 Frequency
Percentage

Source: Data collected from various migrant camps.

The respondents gave their reasons for dis continuing their

education. As many as 26% of respondents expressed that they could not

continue their studies due to financial problems after migration, 13% stated

that they could not get admission. 13.33% got married, and 16%

expressed the problems of accommodation, lack of privacy and

disturbances in the camps. The other reasons given by the respondents

were illnesses of a family member (3.33%), nobody to look after the

children (3.33%), being disabled (3.33%), respectively.

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 Family and child help lines as well as counseling programme

including family therapy are needed for the self-realization of individuals in

the existing situation. The state must organize counseling programs for

these children. Peace education curriculum should be planned and

provided to all the educational institutions, which should deal with key

concepts of disaster, typical reaction to it according to different age groups

and helpful hints.

Child rights in displaced camps

As per government records it is seen that the birth of a child is a

fundamental human right and an essential means of protecting his identity.

However, the birth registration has not been seen. Displaced migrants

living in camps are facing severe economic difficulties due to displacement

and are struggling for their daily bread. More females than male babies

were born in these camps during the last one year with minor variations

across the camps. Out of this 52.56% of births have been registered.

Proportionately, more male births (47.22%) than female births (13.33%)

have been registered, which reflects gender bias in birth registration.

Even in cases where birth has been registered, in most cases birth

certificates have not been issued. However, women who give birth at

home or in alternative locations often do not have the benefit or ease of

immediate registration for their newly born babies. Some of the families

find it difficult to register on time due to lack of awareness, preoccupation

131
with daily household chores and survival activities (Data collected from

J&K Migrant office).

Forced migration and children in displaced camp

Forced migration is one of the most visible and disruptive effects of

armed conflict. Children are forced with their families, or as individuals, to

uproot their lives and move to unknown place and often offers harsher

living conditions than those they had at home. In Jammu region forced

migration and displacement has become a problem that has spanned

about two decades. In some cases, parents of displaced children were at

one time displaced children themselves.

Most of them had fled their homes during fighting or the threat of it.

When the attacks developed, they did not always have sufficient warning

to relocate, so they quickly gathered what they could and moved to a

shelter outside the affected area, be that a camp, a makeshift site, the

homes of family or friends. They move because of insurgents‟ operations

in their areas that created a general feeling of insecurity.

Economic Destabilization

On the economic front displaced families have been hit hard. When

the intensity of militancy increased, they were forced to leave their

movable and immovable property. It was so instant that they did not get a

chance to dispose off their changes in the physical aspects of life of

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Kashmiri Pandit Families, there are bound to be changes in role-

relationships in their families. It was noted that the immediate fall out of

migration was very high increase in number of nuclear families.

The traditional joint families were forced to split up due to lack of

adequate accommodation. The male members of the Kashmiri Pandit

community are no longer satisfied with the kind of role they are playing

these days. They feel that they are no longer capable of taking the

responsibility of running their homes, as they do not have good jobs that

they had earlier.

Government is providing them relief and they are dependant on it.

This has produced a feeling of dependence and self-pity. This kind of

challenge to their traditional role as providers for their families tends to

lead to anger, frustration, uncertainty and helplessness among male

Members and sometimes this translates into violence against women in

the family.

However, due to lack of economic opportunities in the camps and

its surroundings, the unemployment and underemployment is reportedly

very high and almost all the households are living in abject conditions of

poverty and deprivation. Due to forced displacement, the households have

left most of the moveable and immovable assets in their native villages.

133
Upon their migration and settling in the camps, initially they were not given

any aid and assistance by the government and they were not considered

as displaced population by the government agencies and deprived of any

assistance as being given to Kashmiri migrants from the Valley of

Kashmir.

Even those who are employed are earning a very small amount,

given the nature of manual wage employment they are engaged in.

Overall, the unemployment and underemployment is quite alarming among

the displaced population living in these camps and they should be made

aware of the NREGS so that at least 100 days of employment could be

provided to them. More than 96% of the households belong to the

category of BPL.

The APL households are those displaced households, which have a

member serving in government or non-government sector and earning

comparatively higher income. Majority of the households belonging to BPL

category do not possess BPL card and are thus not getting subsidized

ration from PDS (Data Collected from various state departments).

Agricultural income loss

Those people whose primary jobs were related to agriculture have a

greater problem. It was also reported that respondents have lost

everything and they had to start from the zero level. Most of them showed

their displeasure regarding the income structure. As a result they are

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suffering from various shortcomings in their life. It is invariably true that

ecological and economic aspects of life ultimately affect the socio-cultural

patterns and the ideology of beliefs, values and attitudes of a group.

The migrants are also being entitled for cash assistance for re-

cultivation of agriculture and horticulture land up to a maximum ceiling of

Rs. 1 Lakh, and Rs.1.50 lakh respectively. The roles and relationships of

the family members have been challenged in the wake of altered living

conditions. Because of militancy they lose their land, paddies and

agricultural products. Apple farms and rice farms were sold at a low price.

All incomes from agriculture stopped because of exile (Haider Malik, 2001:

33).

Un-employment blocks welfare of the Pandits

Twenty years of exile destroyed all employment facilities of Pandits

in the valley. They complained that government is not opening the doors of

employment for them. But the fact is that though the Governments are

providing many packages for Pandits. They are not getting any benefits

from those packages. They lose agricultural incomes, business incomes,

Jobs and small scale incomes also. There is a financial crisis among the

refuge families. Economic crisis in the refuge camps led to the death of

several persons year by year (Data collected from State Social Welfare

department).

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 Table 3.9 shows the number of persons who died during the years

in the refugee camps due to financial crisis.

TABLE 3: 9

Number of persons died due to financial crisis

Year 1990 456 Deaths

Year 1991 309
Year 1992 397
Year 1993 188
Year 1994 96
Year 1995 107
Year 1996 72
Year 1997-2003 367
Year 2004-2007 128
Total 2120

Source: Data collected from various Pandit organizations

Hospital bills were increasing, Daily routines became shaded. Most

of the families are facing financial problems. Militancy and exile badly

affected their economic conditions. Family life become broken,

Unemployment and financial debt increased. Climate changes, poor basic

facility and unclean surroundings lead to create diseases over camp

migrants. Every year they were forced to spend huge amount of money for

medical purpose.

Table 3.10 shows economic burden of diseases due to militancy.

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 TABLE 3: 10

The Economic Burden of Disease

Medical consult Rs 50-200

Ultrasonography Rs 450
MRI Rs 5000-10000
Blood counts, Routine Rs 150
Minor surgery Rs 2000-3000
Delivery Rs 7000-10000
X-ray chest Rs 150
CT Rs 2000-3000
Blood sugar/PP Rs 50-100
Biochemistry, Common use Rs 500-1000
Major surgery Rs 10000-20000
Average treatment cost per month Rs. 500-1000
Diabetic patient Rs 1000
Hypertensive patient Rs 500-1000
Cardiac patient Rs 1000-1500
Asthmatic Rs 600-1000

Source: Data collected from various migrant camps.

Unstable financial conditions badly affected migrant Pandits life

also. In camps weekly doctors are visiting and providing medicines, but

body checkup and other medicines they must buy it from outside. From

1980-1985 more than two thousand Pandits are employed in government

jobs, but after exodus the number is below one thousand It creates

financial difficulties for Pandits.

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Measures Undertaken By Central and State Governments

Every year Central and state Governments is taking many

measures to solve the Pandits problems. They are getting subsidies and

financial assistance from authorities. They think that, they are living in their

mother land like a second class citizen. Table 3:11 Shows relief measures

provided to Pandit families by Government.

TABLE 3: 11

Relief measures provided to Pandits by Government

Financial Assistance Rs 3000-4000 per family

Food Ration
Rice 9Kg per Month
Wheat 2Kg per month
Sugar 1Kg per Month
Accommodation One big room and Verandah
Source: Data collected from various Migrant camps.

The relief‟s measures provided by state governments were not

sufficient for the families. A family with less than three members, received

Rs 3000 from authorities, more than three members will get Rs.4000.

Food materials and accommodation facilities are very poor. In Muthi and

Nagrotha, they build some flats for migrant communities.

Minister for Revenue and Relief Mr. Raman Bhalla informed

Legislative Assembly that 1024 flats have been completed and allotted to

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the registered migrants in Jammu, of these 256 flats have been

constructed at Purkhoo while 384 each have been raised at Muthi and

Nagrota at a total cost of Rs.51 crore. The minister said 37403 migrant

families are registered with relief organization (Kashmir Times dated 30

Januvary 2009).

Annually they are spending an amount of Rs.72.40 crore on cash

assistance and free ration to the families registered under relief category.

The flat project has been taken, at a cost of Rs 345 crores for 5242 flats.

Besides completion of 1024 flats as many as 4212 flats are under

construction at Jagthi. Three sites have been identified for construction of

transit accommodation at Vessu (Kulgam) Qazigund (AnantNag) and

Khanpur (Baramulla). Construction of 200 flats has been taken up as

transit accommodation at Sheikh Pora, out of which 60 flats have already

been, completed (Exclaiser dated 19 August 2009).

The employment package for 6000 unemployed migrant youth for

which 3000 each will be absorbed by centre and state Government who

wish to return and want to set up their income generating units will be

entitled for a cash assistance of Rs.5 lakhs, of which Rs.2.50 lakh will be a

subsidy component. Besides the Prime Minister declared a package for

rehabilitation for unemployed youth, in the form of different kinds (Srinagar

Times dated 22 August 2009).

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Pandit Organizations

There are ten important Organizations working in the whole nation

for the prosperity of the Kashmiri Pandits. Panun Kashmir is a major

umbrella organization working for Pandits protection and Security. Various

Pandit organizations are enlisted in Table 3.12

TABLE 3: 12

Important Pandit organizations

Name of organizations Place

Pannun Kashmir Movement Jammu

All state Kashmir pandit conference Jammu

All India Kashmir samaj Delhi

Kashmiri pandit sabha Ambphalla,Jammu

Kashmiri Bhavan Jammu

Kashmiri pandit association Bombay

Kashmiri sewa samaj Faridabad

Kashmiri Hindu sabha Pune

Kashmiri Sahayak samithi Bangalore

Kashmiri sahayak sabha Chandigarh

Source: Pannun Kashmir Organization, Jammu.

Seven relief organizations are national based and two states based.

There are some small organizations and NGO s also working inside the

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valley.The aims of all the organizations are same. They are demanding the

government to provide basic facilities, conduct a fair trail against

responsible persons of genocide exile, provide better job opportunities,

financial help for migrant Pandit and important demand is to open a way

for Homeland.

Thus Pandit refugees are leading their life in their camps in a badly

affected geographical, social, economic, educational and environment.

Woman and Children have also become the victims of this desperate

situation. Children are neglecting their education, economically in secure,

affected by diseases, mentally depressed etc. A sympathetic approach is

to be given to the issue of Pandit refugees

The next chapter makes an attempt to examine the various Human

Right violations on the part of the Pandits in Kashmir.

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