Silencing Khurram Parvez | By Ershad Mahmud

The detention of award-winning Kashmiri human rights activist Khurram Parvez by India’s National Investigation Agency (NIA) has triggered worldwide criticism.

For a long time now, India has gradually but steadily been quashing dissenting voices in Occupied Kashmir.

Khurram’s imprisonment is considered a part of the larger ongoing crackdown so that no one is able to collect any evidence of the state atrocities in Kashmir or raise a voice against state repression in the valley.

Forty-four-year-old Khurram has long been a leading figure in the field of human rights and civic activism, earning international accolades.

Khurram’s contribution in highlighting the rights abuses in Occupied Kashmir is exceptional which he did along with a small but dedicated team of experts and his organization Jammu Kashmir Coalition of Civil Society (JKCCS), founded in 2000 – producing a plethora of work on human rights violations, including disappearances, torture and mass graves substantiated by solid evidence and research.

His relentless efforts and work for human rights in Kashmir cost him heavily.

In 2004, he lost his leg to a landmine blast while monitoring elections in northern Kashmir.

In 2016, he was booked under the controversial Public Safety Act, globally known as a black law, for 76 days.

Now, NIA has again put him behind the bars in a terror funding case – most likely a concocted story, in order to prevent him from working on the human rights issues.

His arrest stirred a global outcry. Besides human rights bodies and activists, famous writer Noam Chomsky, UN Special Rapporteur on Human Rights Defenders Mary Lawlor, Amnesty International – all unanimously condemned his detention and sought his immediate release.

Noam Chomsky

Although India’s human rights record in Kashmir has always been dismal, the frequency and intensity of violent incidents showing human rights abuses have increased manifold over the past few months.

The significant escalation in civilian killings, troops’ reinforcement, and target killings have beaten all past records.

Excessive use of military force seems to be a fundamental ingredient of India’s current approach towards Occupied Kashmir.

Former Indian external affairs minister Yashwant Sinha, in a recent interview, substantiated this contention.

He said that the use of brute forces in Kashmir was the new doctrine of the current Indian government.

He also revealed that a high-ranking official confessed to him that New Delhi would no longer engage Kashmiris in talks.

It shows that the idea of initiation of a political process for the restoration of statehood or Article 370 is no longer on Modi’s platter.

Recently, four Kashmiri citizens were killed in Srinagar, two of them labeled as Over Ground Workers (a term coined to describe people who are closely associated with militant outfits) and buried in a far-flung area.

The families of these deceased people staged a protest and vehemently denied the allegation that the assassinated members of their families had any link to the militants.

The victims’ families believed that they were used as a ‘human shield, declaring these custodial killings and cold-blooded murder in broad daylight.

Despite the public reaction, media hype, and the protest of the victims’ families, it took them a long duration of 76 hours to bring back the dead bodies and bury them in the neighborhood.

The authorities allowed limited family funerals under strict official watch.

In this context, a few observers are expressing fears that Khurram may be implicated in false terrorism-related cases by the Indian authorities and will have to remain in jail for some time.

Therefore, sustained global attention is required to make sure his well-being and immediate release.

The Indian authorities aim to silence his voice and, in the process, also scare other rights groups to work on Kashmir.

Additionally, almost all the major Hurriyat leaders have either been rounded up or are under house arrest.

A large number of pro-freedom activists and any individuals identified as a threat to peace were also swept into preventive custody.

Keep in mind that Kashmir is already not safe and accessible for members of independent human rights organizations.

Independent journalists or media outlets have been compelled either to toe the official line or face the state’s wrath.

Most Kashmiri citizens largely either do not follow the Indian national media or do not trust the narrative promoted by it.

Consequently, it was vital to manage public perception, change the indigenous narrative and develop a state-sponsored information mechanism.

Post-August 5 Kashmir is being completely controlled and managed by New Delhi from New Delhi.

The Indian authorities are also trying hard to tailor public perception and narratives according to their national interest.

These days, only those publications are allowed whose content is in line with the state narrative or close to it. Journalists and editors who crossed red lines had to face consequences such as legal action or harassment.

The rising human rights violations and tension inside Occupied Kashmir or over Kashmir suit the BJP’s political and ideological agenda.

Therefore, it is not willing to adopt an approach that saves innocent lives and brings peace and prosperity to the region.

Majoritarian politics demands that the conflict should remain alive, and it would even be better to make it a Hindu-Muslim clash so that the majority population continues to support the BJP government, particularly in the upcoming state elections.

A few days ago, Union Minister Jitendra Singh said at an event that leadership that had the will to abrogate Article 370 also has the capacity to retrieve ‘Pakistan-occupied Kashmir – Azad Jammu and Kashmir and Gilgit-Baltistan – from the ‘illegal occupation of Pakistan.

This shows that in the coming days, Kashmiri people will be targeted further, and any chances of India-Pakistan rapprochement are doomed.

Ershad Mahmud

Email: ershad.mahmud@gmail.com

The writer is a freelance contributor.

India has unleashed a reign of terror in Kashmir, PM Imran Khan says in UNGA

India has unleashed a reign of terror in Kashmir, Prime Minister Imran Khan said this in his virtual address at 76th session of the United Nations General Assembly.

Pakistan’s foreign minister Shah Mahmood Qureshi said in his tweet that he was proud to be under leadership of PM Imran Khan who at UNGA spoke about major global challenges of today.

He further said that PM Khan continues to engage every major platform to bravely share voices of those less fortunate & to highlight key issues that many choose to ignore but that affect us all.

PM Imran Khan said in his address that India’s action in occupied Jammu and Kashmir is against the international human rights and humanitarian laws including the fourth Geneva Convention.

He further said that India’s actions in Jammu and Kashmir amount to war crimes and crimes against humanity .

“This is unfortunate -very unfortunate approach to overlook the violations of human rights. The world has its considerations of commercial interests and major powers overlook the transgressions of India. These are such a double standards.

PM Imran Khan criticised the policies of Indian government that endorses RSS and BJP’s Hindutva strategy that allowed them to get away with human rights abuses.

He mentioned in his speech that renowned Kashmiri leader Syed Ali Shah Geelani’s funeral was denied to take place according to Islamic tradition and such actions are against basic human rights.

Since 2003, people of Indian Jammu and Kashmir are facing intensified repression that continues to vitiate the environment.

PM Imran Khan reiterated his demands that India should reverse its unilateral and illegal measures instituted since 5th August 2019.

Secondly, India should stop it’s oppression and human rights violations.

Thirdly, India should halt and reverse changes in the occupied Jammu and Kashmir territory to prevent another conflict.

Fourthly, India’s military build-up development of nuclear weapons and acquisition of destabilizing conventional capabilities can erode mutual deterrence between the two countries.

#PrimeMinisterImranKhan #Pakistan #UnitedNations #UNGA #PMImranKhanAtUNGA

Analysis: Jammu and Kashmir from Statehood to Sovereign State- Main Challenges and Prospects

| By Prof GM Athar |

The Kashmiri nation under the banner of National Conference led by Sheikh Mohammad Abdullah launched ‘Quit Kashmir’ campaign against Maharaja Hari Singh in mid-May 1946. And 10,000 volunteers of National Conference established Kashmir Militia Force to defend Kashmir against the Pakistani tribal raid on 22nd October 1947.

The Kashmiri nationalists struggled for People’s right of national self-determination under the banner of Jammu and Kashmir Plebiscite Front led by Mirza Mohamad Afzal Beigh.

The struggle continued from 9th August1955 onwards and the Kashmiri youth finally started armed struggle against Indian control on 31st July 1988.

The 1980s armed struggle was under the banner of Jammu and Kashmir Liberation Front which was established by Mohamad Maqbool Bhat in1966.

Although, Mohamad Yasin Malik, Chairman, Jammu and Kashmir Liberation Front, abandoned the path of violence in1993.

Yet,  his political organisation and several other nationalist organisations have continued their peaceful struggle for independence in Kashmir.

The abrogation of special status  of Jammu and Kashmir State and downgrading it to a Union Territory by the BJP-led NDA Government at the Centre on 5th August 2019, has further alienated the Kashmiri nation from Bharat ruled by the Hindutva forces of the country.

The withdrawal of NATO forces led by United States from Afghanistan and the establishment of Islamic Emirate of Afghanistan by the Taliban Government in the country has again given some hope to the people of Kashmir to achieve victory in their political struggle.

The present paper is an endeavour to discuss the viability of Kashmir as an independent country and the challenges and prospects for realising such a nationalist goal by the people of Kashmir.

A brief account of various dimensions of Kashmiri nationalist struggle is given as under:

Statehood for Jammu and Kashmir:

The Modi Government at New Delhi has downgraded Jammu and Kashmir State to a Union Territory because of a few important reasons.

The main reason behind downgrading the Jammu and Kashmir State is Hindu empowerment in the state.

The Indian National Congress led by Jawaharlal Nehru abolished the Dogra autocracy in the erstwhile princely state of Jammu and Kashmir, which led to the political empowerment of Muslims in the Muslim dominated state.

( October 28, 1947 edition of The Hindustan Times | Photo courtesy: Google )

Although, the Jammu based Hindus were not politically marginalised but their century old hegemony was challenged.

To realise the goal of Hindu empowerment in Jammu and Kashmir Union Territory, the Modi Government established the Delimitation Commission to further increase seven more Legislative Assembly Constituencies in the Union Territory to benefit the Jammu Dogras, Pakistani Hindu refugees, Schedule Castes, Schedule Tribes, Kashmiri Pundits and Kashmiri Sikhs so as to neutralise the domination of the Kashmiri Muslims in the Jammu and Kashmir Legislative Assembly.

The second most important objective of downgrading the state into a union territory was to abolish the decades old institutions of governance in the union territory through direct intervention of the central government, and to bring the administrative apparatus of the union territory under the control of the most preferred bureaucrats to advance the BJP agenda.

The third important objective is to control the militancy in the state without any resistance to anti-people policies by the local politicians and bureaucrats.

The fourth objective was to demoralise the people of Kashmir to break their resolve to demand liberation.

In case the Jammu based BJP is unable to have a Hindu Chief Minister, the next step would be to demand the separation of Jammu Division from Kashmir Division.

The RSS had much earlier proposed the trifurcation of former Jammu and Kashmir State but in Jammu Division the main difficulty for the BJP is that out of 10 districts only Kathua, Samba, Jammu and Udhampur are the Hindu dominated and the Gulabgrah sub-district of Reasi district is Muslim dominated.

So only 4.5 districts are Hindu majority whereas 5.5 districts having common border with Kashmir Division are Muslim dominated.

The BJP is unable to overcome this practical problem in the path of establishing a Hindu dominated Jammu State.

However, the day BJP would succeed in establishing a separate Jammu State the Kashmiri Muslim dominated Kashmir State would automatically come into existence.

For the time being the people of Jammu and Kashmir Union Territory are unitedly demanding the restoration of Statehood and State-Subject Laws of Jammu and Kashmir.

The Kashmir based People’s Alliance for Gupkar Declaration is demanding the restoration of Article 370 of the Indian Constitution as well but without the favourable verdict the of Supreme Court of India, the 4th August 2019-Position of Jammu and Kashmir is not possible in the near future.

Autonomous Status for Jammu and Kashmir State:

Both Prime Minister Narendra Modi and Home Minister Amit Shah have stated inside as well as outside the Indian Parliament that the statehood of Jammu and Kashmir would be restored at its appropriate time without spelling out the actual definition of appropriate time.

The people of Jammu and Kashmir Union Territory also believe that the statehood of Jammu and Kashmir would be restored back before or after the elections are held in the state.

So in order to address the Kashmir issue, the restoration of statehood is not any solution for the decades old political problem.

The Kashmir based Indian mainstream political parties of Jammu and Kashmir such as National Conference, People’s Democratic Party, People’s Conference and several other smaller parties have promised the people of Kashmir to restore the autonomous status of Jammu and Kashmir State.

Restoration of the autonomy of Jammu and Kashmir State is the question of political existence for the Kashmir based Indian mainstream political parties of Jammu and Kashmir.

Hardline Kashmiri separatist leader Syed Ali Geelani addresses a news conference in Srinagar, the summer capital of Indian-administered Kashmir, on December 3, 2011. Geelani presented a list of nearly 30 Kashmiris who are in Indian jails and was demanding an immediate release of the detainees despite their alleged acquittal by the courts . AFP PHOTO/ Rouf BHAT (Photo credit should read ROUF BHAT/AFP via Getty Images)

So sooner or later the Government of India has to restore the autonomous status of Jammu and Kashmir to remain politically relevant in Kashmir, because coercion cannot prove to be a sustainable strategy to win the hearts and minds of the people of Kashmir.

Sovereign Status for Jammu and Kashmir:

The restoration of autonomous status of Jammu and Kashmir would not prove to be a permanent solution of the Kashmir issue because of a number of reasons.

Firstly, Kashmir has a very long history as a sovereign country from times immemorial to its takeover by the Mughal Army in 1586 A.D.

So it is very difficult to subdue the history conscious Kashmiri nation.

Secondly, the Islamisation of Kashmir by the Central Asian and Persian Sufi Syeds as well as the Persio-Arabic civilizational influences on Kashmir from fourteenth century onwards has made the region a part of the Muslim Civilizational realm rather than the Indic realm.

So the emotional attachment of the Kashmiri Muslims with Urdu region, Persian region, Turkic region and Arabic region is quite natural.

Thirdly, the Indian troops have killed one lakh freedom fighters in Kashmir over the past 34 years, whose graves are in every village of Kashmir and almost every family has been negatively impacted by the on-going liberation struggle in Kashmir.

It is very difficult to make the Kashmiri nation to forget about the sacrifices of its people during the present freedom struggle.

Fourthly, a huge number of Kashmiri diaspora from both sides of Line of Control is living in the democratic countries of the World, especially in Europe, North America and Australia, who are pro-active in demanding the right of national self-determination for the people of Jammu and Kashmir.

Fifthly, the Kashmir Question is still pending for its resolution in the official files of the United Nations Security Council and the United Nations Military Observation Group is still stationed at Srinagar and Rawalpindi to monitor the Line of Control in Jammu and Kashmir.

Sixthly, Pakistan is a party to the Kashmir dispute between India and Pakistan, so unless its concerns are addressed, it will continue to raise the Kashmir issue in every bilateral, multilateral and international forum.

Seventhly, the political future of the four million people living in Azad Jammu and Kashmir is directly linked to the future of Jammu and Kashmir, so their role in the liberation struggle in Kashmir can’t be undermined.

Rightly, the emotional bond of the Muslim World with the Kashmiri Muslims makes the Muslim leaders like Mahatir Muhammad, Rajab Tayyib Urdgan and several others to express their solidarity with the people of Kashmir.

Ninthly, the democratic world values very much the people’s right of self-determination for the state-less nations of the world, so the justice loving people of the world irrespective of their religion, region, ethnicity, language and culture support the people’s right of national self-determination.

So in the age of globalisation the people of Kashmir will continue to get the moral support of the democratic world in their struggle for right of national self-determination.

Lastly, the non-state actors pursuing national and supra-national political goals in the Muslim World in general and Af-Pak region in particular will continue to change the status quo in Kashmir.

 So the cumulative impact of the above mentioned factors would be that the Government of India would be compelled by the circumstances to resolve the Kashmir issue permanently.

It is therefore, in the interest of both India and the people of Kashmir if the Government of India declares the Union Territory of Jammu and Kashmir as a sovereign country.

The sovereign state of Jammu and Kashmir can sign a Comprehensive Security Treaty with India to defend itself from any external aggression.

In case Pakistan and India agree to demilitarise Azad Jammu and Kashmir and Jammu and Kashmir Union Territory respectively, the demilitarised territory can be unified to establish the sovereign, secular and democratic Republic of Jammu and Kashmir as a buffer state between India and Pakistan.

Even if India is reluctant to demilitarise the Hindu majority districts of Jammu region, still then the  Muslim dominated 15.5 districts of Indian Administered Jammu and Kashmir Union Territory would be a significant geographical area necessary for the establishment of an independent country.

The 10 districts of Azad Jammu and Kashmir when added to the Muslim dominated territory will enhance further the geographical and demographic size of the sovereign Republic of Kashmir.

The writer can be accessed via the email address ghathar@yahoo.co.in

The Roles We Play, Sabba Khan, book review: ‘Laden with paradox and rich in nuance’| By Srach Birch

Author Sabba Khan. Photograph: BOBBA

A familiar legacy of immigration is a sense of never fully belonging, either to where one leaves or to where one arrives.

Leaving is dissociation, and arrival is so seldom followed by that easy connection with one’s new home that is the privilege of the rooted.

As many children of immigrants know, the tumult of expatriation – mixed as it invariably is with wonder and excitement – can travel onward through generations.

The Roles We Play by Sabba Khan is both a meditation on this collective inherited trauma, and a deep dive into the personal experience of an exceptional woman.

The book, described as a ‘graphic memoir’, is at one level the story of its author, an architect from East London whose parents emigrated from Azad Kashmir in Pakistan. Having taken off her headscarf and married a white Englishman, she is coming to terms with who she is.

Through a combination of graphic art and text, Khan unravels the tensions that haunt her: her relationship with a possessive mother; her religious belief; duty to family and to self; the struggle between belonging and individuality.

Growing up in multicultural Newham, these stresses and strains only became fully apparent to Khan when she went to university and then sought to find a professional niche in the fiercely competitive world of architecture. Her success is testimony to the safe navigation of a cultural obstacle course, but the path was fraught with self-doubt and pain.

At another level, the book is a work of narrative sociology, for Khan clearly sees her experience as being emblematic of the large number of British Asians who find themselves caught between cultures, value systems and competing sets of expectations.

Tackling big questions such as the hierarchy of needs and free will versus cultural determination, the text veers between styles; some passages have an academic flavour, others are far more poetic, and several largeish chunks are styled in conventional graphic novel form.

This makes The Roles We Play somewhat challenging to characterise; but unclassifiability is perhaps a fitting attribute of a volume so laden with paradox and so rich in nuance.

The Roles We Play by Sabba Khan is published by Myriad Editions. ISBN: 978-1-912408- 30-6. RRP: £18.99.

Source: The article was first published in Hackney Citizen here

A Case for Freedom: A Comparative Account Of Colonial Occupation In Palestine & Kashmir

Israel’s refutation of Palestine’s common historical memory continues to the present day as part of its development of state identity. The post A …

A Case for Freedom: A Comparative Account Of Colonial Occupation In Palestine & Kashmir

Girls, protectors of Kashmiri Sufi music

When teenager Shabnam Bashir started playing classical Sufi music six years ago, she had to sing in secret as her family did not want her to sing. …

Girls, protectors of Kashmiri Sufi music
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Resetting Kashmir priorities | By Ershad Mahmud

It is a hard reality that the political landscape of Indian-occupied Jammu and Kashmir is undergoing rapid changes, unparalleled in scale and impact, since the abrogation of Article 370 and Article 35 A on August 5, 2019.

In this context, an honest and objective discussion should begin about Pakistan’s priorities associated with the dispute.

India is gradually but consistently trying to alter the ground realities in IOK.

As a result, the economic, political and administrative domination of Kashmiri Muslims is diminishing swiftly, and fast demographic change is becoming a reality. On top of this, an intense cultural assault is also being pursued which is meant to change the ages-old Kashmiri Muslim identity.

The lands owned by the Kashmiris are being confiscated for the expansion of the existing military cantonments, building new ones or allotting land to new settlers coming from mainland India. Indian authorities have changed laws to designate certain areas as ‘strategic zones.

Photo by Abhilash Mishra on Pexels.com

This will facilitate the Indian armed forces to carry out construction and build facilities wherever required. The best farmlands, forest areas and gardens are taken from people without their approval which seems to be an imitation of the Israeli model of land theft.

This sabotaging process will eventually pave the way for settler colonialism aimed to replace the original population.

In the present circumstances, the Kashmiri Muslim identity and centuries-old culture commonly called Kashmiriyat are facing an imminent challenge. Secondly, Kashmiri Muslims had gradually established their political and administrative power in Occupied Kashmir during the last seven decades.

Since August 5, a systematic process of its reversal has begun. It is reported that all major administrative positions are currently being held by non-Kashmiris.

Indeed, demographic change is a vital element of the BJP’s Kashmir policy. To implement it, the Indian government has scrapped a 37-year-old law that granted the right of return to residents of J&K who had fled to Pakistan during 1947-1954. Additionally, local residency rights are given to outsiders in a big way.

The Indian government has granted leases to non-state companies for mining in Kashmir. This move has created severe problems for local firms which are unable to compete with big non-state companies. Following the abrogation of Article 370, bidding for mineral blocks was also opened up to bidders from outside J&K; this has drastically reduced the prospects of winning the bid for local companies.

Recently, a delimitation commission was formed to redraw the electoral constituencies and increase assembly seats in Hindu–dominated Jammu and pave the way for the first-ever Hindu chief minister of the Muslim majority J&K.

The plan of building around 50,000 temples in Occupied Kashmir is no longer secret. The Indian government has identified several historic mosques and dargahs to replace them with temples. They claim that many mosques were built upon the sites of ancient Hindu religious sites. Besides, the BJP government abolished the 131-year-old status of the Urdu language as Jammu and Kashmir’s sole official language in September 2020.

It is reported that due to constant siege and absence of the internet facility, followed by the Covid-19 pandemic; the economic losses of Kashmir have reached six billion dollars during the last 20 months. The tourism sector, horticulture, local construction, education, hospitals and medical activities have also suffered enormously.

After August 5, 2019; Kashmir witnessed a massive increase in the incidents of state repression. Occupation forces have been setting local homes on fire on the pretext of militants hiding there. The killing of young and educated people has become a regular phenomenon. It is reported that 10 MPhil/ PhD scholars, 15 Masters degree holders and 47 graduates had been killed in various incidents. The entire population lives with a sense of perpetual insecurity, facing a collective punishment.

In brief, the people of Occupied Kashmir are facing an unprecedented existential crisis. The international media reports and human rights activists have affirmed that Kashmir is silent as a graveyard and in a state of shock.

In this context, a short-term strategy is required to meet the immediate challenges without making compromises on the long-term goals of the Kashmiris such as the right to self-determination.

The Kashmiri identity and demographic change can only be protected if all Kashmiri voices join hands and come up with a common minimum agenda for the future of Jammu and Kashmir, entailing the improvement of the humanitarian condition and restoring to some degree freedom of expression and assembly. The disintegration of the erstwhile State of Jammu and Kashmir is not acceptable to the residents of J&K across the LoC. Hence, the statehood should not be only restored but Kashmiris should also be assured that the demographic changes will not happen. Luckily, the pro-India Kashmiri political parties are demanding the reversal of articles 370 and 35 A which if succeeded can undo several laws and ensure the protection of the Kashmiri identity and statehood to a great extent.

A vibrant strategy is essential to stop or slow down the BJP’s political agenda in Kashmir at least for the time being. Without massive pressure from the international community and Pakistan, the present Indian approach to Kashmir cannot be averted.

Pakistan has shown immense restraint and did not attend calls to support violent means or resort to military escalation. A matching reciprocal approach is imperative to forward the peace process. Unilateral appeasement will not work for a long time. The BJP government has to realize that peace and stability in South Asia runs through Srinagar.

The writer is a freelance contributor.

Email: ershad.mahmud@gmail.com

British Kashmiris Identity Campaign

2021-03-21T12:28:00

  days

  hours  minutes  seconds

until

The Census Day in England and Wales

On 21 March 2021, the decennial 2021 United Kingdom census, called Census 2021, will occur throughout most of the United Kingdom, with the rest of the nation being enumerated in 2022. It will be administered by the Office of National Statistics in England and Wales , by the Northern Ireland Statistics and Research Agency in Northern Ireland , and by the General Register Office in Scotland .

By taking part and encouraging others to do the same, you’ll help make sure that British Kashmiri community is counted in decisions on services and funding.

Reflection: Contextualizing the Silence of Women in Kashmir

/ By Sohini Jana /

Disclaimer: This is a personal reflection article and does not claim to be based on targeted primary data collection on the topic. My reflections stem from the conversations and stories shared by women from Kashmir during my travels across the region.

While deriving from the stories, I only seek to provide a broader framework for my argument and will not be revealing the identity or details of the stories that have been shared with me through bonds of trust.

I am blessed to have this opportunity to provide a safe space to my sisters and mothers in Kashmir and wish to ensure that I don’t misrepresent or misinterpret their voices in any way.

I seek to offend none and only write to advocate for evolving more safe spaces to build the context for a gender empowerment narrative in the region that is supported by the notion of cultural agency, suited to the spirit of “Kashmiriyat” as the women themselves see it through their own stories.

Having said that, this article forms the basis of my primary assessment as a peace-builder for more intended research efforts on the topic in the future.

I wish to clearly mention at the very outset that I write this article as an outsider, a Bengali woman hailing from a matriarchal cultural setting, seeking to understand the context for designing gender empowerment focused policy inputs in Jammu and Kashmir.

I am still learning and would love to receive feedback and alternative perspectives on the topic.

Introduction

Stories have always been my most preferred form or mode of getting to know and understand a new culture. As a Bengali woman working to support research on a number of development goals in Jammu and Kashmir, I always knew that local stories and experiences of the people would be invaluable for me to build my sense of cultural sensitivity to help me contextualize my work with the intention to better suit the needs of the people on the ground.

It is in this context that I write to present a preliminary observation pertaining to an important focus area for my work. I write today to outline my assessment of the lack of and consequent need for safe spaces to bring to life a narrative based on women’s stories and experiences to build the foundation for gender empowerment initiatives in Jammu and Kashmir.

Generous Warmth, Pain and Silence, the Womb for the birth of Power

It was during my visits to many a home while on my field trip across Kashmir( I have only travelled to a limited extent and have much more to see) that I first realized how the world-renowned hospitality of Jammu and Kashmir is a tradition held in place by women within the community.

They are the ones who invite you in and give you a sense of home. They are the ones who ensure that the essence of their culture seeps into your veins through the cheerful conversations at the hearth over steaming mugs of salty tea and bread, the ones who make that effort to go that extra mile to help you acclimatize and also offer you with a bountiful heart, their home, to help you settle down.

I have lost count of how many homes have opened up their doors to invite me to stay as a daughter.

This is the tradition, the best representation of treating the guest as no less than a blessed encounter. As I chatted with many a woman in many of the homes of my team members, their relatives and also people I met on the way, it struck me as truly interesting how Kashmiris welcomed people from all over the world to experience home in their land as if they were their kin but at the same time struggled to trust that they had a safe space as a reciprocal gesture from the world out there that seems to have forgotten them.

How much pain and a feeling of being forsaken could have pushed the Kashmiri people to love and embrace the world without any reciprocal expectation in return.

“Outsiders are all the same didi. They first give you hope and then disown you.” These were the words of a young girl who never failed to tell me how much she loved spending time with me.

There seemed to be a trauma of betrayal, a general sense of deep hurt.

This made me wonder if as an outsider, I had something to offer besides my research-related skills. Maybe I could offer a strategy to provide a safe space for stories untold and voices unheard of for years. Maybe I could be an ear for the voices of women to find their power as important stakeholders in defining their culture that they already do, albeit silently.

This young girl eventually shared with me her story and experiences and how she rose out of feelings of abandonment, exploitation and the craving for a safe space to be herself. As it stands, she wishes to be a religious educator one day in a school.

In Kashmir, as per my observations, there seems to be an evolved culture of more or less clear segregation of gender roles that is designed to suit the circumstances.

The conflict has torn and highly militarized as a region as Kashmir already is, besides the history of the population struggling repeatedly due to instances of broken promises, political fall-outs and externally triggered disruptions through an ever-evolving and dynamic trend in militancy, the region naturally stands as one of the least-favourable places to even rationally consider finding a crucible of psycho-emotional safe space for heart-felt sharing and outpouring of pain, especially for women.

 The men are vigilant of their households( naturally so) and in the spirit of keeping their families safe, the women consciously seem to choose to facilitate the arrangement by maintaining a careful silence that is palpable but barely made visible.

As a facilitator trained to read silence while listening to various stakeholders, I decided to make a conscious effort to listen and connect deeper.

In some cases, stories eventually came out in cathartic outpourings and many a woman took to me as someone who they could instinctively trust to empathize with their silenced stories to some extent. It was on one of my visits to the home of a lady Police Officer that she shared her story of choosing to be a part of the State Security Structure back in the early 90s, during the heyday of the insurgency.

I suddenly found myself looking at empowerment as a response to circumstances, a conscious choice that this lady had made as an 18-year-old, 30 years back, to not let uncensored violence rip apart her life or her future like it had for many others. Her two daughters today aspire to be a business lawyer and an administrator though motivated to do so from afar sheltered reality as it stands now.

When this officer narrated to me her story, I witnessed her re-living the moments that shaped her choice and decision. I was taken back to the times when foreign militants from across the border would barge into homes, harass young women and stay in the homes of different people without any consideration of how the families perceived their invasive tendencies.

Sometimes young women from these households would be coerced to marry the militants and then inevitably they would be left at some point with fatherless children as the militants would be neutralized at the hands of the state or some would even flee without any notice.

During those days when joining the Police Force wasn’t exactly an applauded option for any young woman, this lady made the choice, supported by her family and is still serving the Police Force for over 25 years. Given this lady’s decision to join the Police Force came during the most unlikely times, despite the passage of thirty years and the militancy situation being somewhat in better control than yesteryears, you wouldn’t find many Kashmiri women coming forward to make the same choice today.

Maybe there could have been a different outcome? Maybe there could have been more women making such choices in the face of dire uncertainties and struggling it out had they been aware of such an existing story? We would never know.  

Interestingly, it was this lady’s two daughters who encouraged her to share, hinting to me time and again that their mother had a story that was silenced. Clearly, they derived inspiration and strength from the story and wanted me to experience the same.

 On probing why she wouldn’t share her story generally, I was told that it wasn’t safe to confide in people with stories of deep personal meaning and trauma. There was a sense of fear of ridicule and judgment that weighed down on the imposed silence.

To me, this particular case and story opened up the possibility of an existing empowerment narrative that is already present in the valley but silenced and not studied as a factor of post-traumatic growth for women. This lady had seen much harassment, much threat and despite all odds had remained firm on her choice.

Maybe there were more like her, leading the way, championing the cause of standing one’s ground and being decision-makers in their own stride.

As a policy researcher, I was stunned at the potency of such stories of courage and inspiration but my conflict analysis background told me that these stories needed the optimal environment to be brought to life as lived possibilities.

The silence for once appeared to me as a gestation period for the birth of power should the environment be fertile and conducive for the birthing process.

Over the period of a month as I listened deeper, I connected with women who are silently leading not only as matriarchs in households but also participating in elected posts at the behest of their menfolk to support change and the search for power by the community to be decision-makers and masters of their own fate.

Even in public posts, women taking up reserved seats are mostly seen to be supportive and silent in terms of addressing their own priorities and are mostly guided by their menfolk in deciding on community priorities in their official capacities.

 As I travelled,I listened further to stories of women who have lost their dear ones to the militancy, witnessed torture of their family members, suffered lasting injuries as a result of the militancy and yet fought on to emerge wiser, stronger, shaping generations and thus the community and culture.

Curious eyes, giggles and hushed murmurs followed my footsteps everywhere as I met women from the cities, towns and villages. 

I felt the silence everywhere but could earn only limited trust and opportunity to open up the safe space for story sharing. As the lady officer’s story inspired her daughters to look at the cultural agency of women in their context in an enabling light, maybe allowing such stories to be shared could inspire future generations of women to rethink possibilities for becoming a part of an existing empowerment narrative rather than a borrowed one that is usually peddled in mainstream discourses.

Maybe such stories can encourage women to decide for themselves that their roles are not defined by or limited to the conflict-driven idea of “safety” or “acceptability” and that local women have already laid the first steps to re-imagining empowering possibilities.

Measuring Possibilities in Story-sharing: Recommended Actions

Compassionate dialogue circles with the aid of trained facilitators and supportive psychologists could go a long way to bring out this narrative that is otherwise suppressed and soon endangered to be lost beyond recovery.

These narratives can in turn support the cause of women making a conscious choice to welcome gestures by advocates of gender equality to create a space for empowering opportunities. Opportunities are after all only useful when the target group finds it feasible and are encouraged to use such opportunities to their benefit as a mark of conscious choice.

Women need stories to thus frame a narrative that supports their sense of cultural agency to negotiate against the seeming trend.

In terms of the trend to silently support, there could evolve a way to create a culture of psycho-emotional safety and protection of privacy while developing the narrative from real-life stories.

Anonymity and confidentiality in story sharing circles and research documentation could be one way of ushering in trust to support the process.

Conclusion

In Kashmir, the silence of women appears to be a choice that is steeped in culturally adaptive motive, a trauma driven response and an attempt to foster the remains of a culture that is still seeking to stay rooted in the spirit of coexistence and community.

As one young woman and my peer mentioned; in her opinion, women here can never make it far while living in the region and they can barely do much.

I found myself instinctively responding to her exasperation with the following words, “It is the contrary actually. Hadn’t it been for the silent choice to be the sponge and the weaving net of the cultural fabric that you women have provided for generations, there would be no Kashmir. Maybe it is time to write that story together.”

Source: The article was first published by JK Policy Institute.