Dr. Mohinder Kumar
What it is to be a human being? Kashmiri Pandits (KPs) face the same philosophical existentialist question: What it is to be a Kashmiri Pandit? Who will decide this existential problem? KP himself may decide it or some “other” being shall do? Existentialism does not concern with physical “existence” in general. Rather it’s about self-identity, self definition, self-making and “authenticity” -to be deeply committed to one’s own practical-being instead of depending on others’ definitions. KPs have to implement a practical project of “self-making” -of one’s own destiny. Existentialism denies that the universe has intrinsic meaning or purpose -it has to be explored by action, politics and free choice by individuals. It requires people to take responsibility for their own actions and shape their own destinies. Should historical events and past happenings grip KPs lives as what Marx called “dead weight” of history to weaken their power of mind to think and act freely about shaping future? Existential question facing KPs is not about “physical place” or “open mind” i.e., open to exotic ideas. Existentialism acknowledges both life and identity: To “exist” is precisely to constitute identity. Living within socialized “realm of necessity” KPs may have to commit themselves to the values of freedom from individualism, humanism and life -far from exclusion, alienation and separation. For any community in the world struggling for life and striving to live, individualized existence anywhere is immoral, according to Greek philosophy. Socialized united existence has no substitute. Ultimately philosophical existentialist question finds rescue and emancipation in humanism.
VILLAGE WEEKLY
Veervan colony, four kilometers from Baramulla city, houses Kashmiri Pandit community accommodated in secluded “Refugee Colony”. It is located on Baramulla-Uri-Muzaffarabad road on one side and River Jhelum on other side. Previous generation of KPs was displaced and migrated from Kashmir as the outcome of nihilistic politics. After two decades in 2010 posterity of KP migrants was accommodated under Prime Minister’s Special Resettlement (Employment) Package as “refugees” on same land from where previous generation was displaced. Under this package, 6000 jobs were to be created for employment of youths belonging to the displaced KP community and posted for government service in the valley. Prior to that, KPs lived in congested conditions in refugee tents – up to 8 persons in each tent – in Jammu, Muthi, Delhi, etc. They got dispersed to all the States -some relatives re-united after 10 years and some are yet to be united. The special employment package is the outcome of action to mitigate plight of KPs. Veervan Refugee Colony has 102 residents – all are adults including 42 men and 60 women – living singles without family and children in 102 single-room quarters built with corrugated sheets of plywood. They are employees of State Govt. and work as school teachers posted in villages of Baramulla district. They are educated and maintain a low profile. They can speak various languages, viz., Kashmiri, English, Hindi, Punjabi, Urdu, Dogri, Gojri and Pahari. They are intelligent, sharp, witty, strategic and schematic, who plan and act well, on matters concerning progress and development. Post-displacement, KPs intermingled with various communities and have assimilated different cultures of various States and communities. Exposure to a spectrum of varied life and cultures outside of Kashmir has enriched KPs, Kashmiri culture and ‘Kashmiriat’.
Veervan Refugee Colony residents live amidst tight security. Residents have a sense of fear, uncertainty and hence hesitation. Fear vanishes when daily they are required to go out for duty in village-school or fetch water from “baoli’ near foothill. They express that militants are not their enemies; only few “vested interests” and “groupism” within village created the problem. KP youths express that great majority of the people in Kashmir villages are good. KP youths look cheerful yet worried and weak on confidence. Colony is settled on banks of river Jhelum, fenced from all sides for security. Outside the colony across main Uri road, few food/confectionary shops have come up. Vacant space in the compound of refugee colony is used for car parking by KP youth residents. Residents find it very difficult to dissociate present from past despite gap of one generation. Spontaneously they bring past into present and give perspective on the events, liberally without hesitation. It was noticed and experienced during field survey at Veervan Refugee Colony and villages of Baramulla, Kupwara, etc. based on interactions with Muslim households, district officials, field coordinators and other Kashmiri stakeholders, that there is still a strong sense of affinity, likeness, spirit of mutual belonging and longing between the two communities of Kashmiri Muslims and Kashmiri Pandits. Both would express regret and sadness on the events. A catchword experienced during field survey is common: “Kashmir Valley is incomplete without Kashmiri Pandits”. Mutual ‘gila shikwa’ and ‘narazgi’ between two communities is basically intended at coming closer and re-uniting. Their unresolved past preoccupied and troubled them through the present to resolve contradictions, conflicts and paradoxes confronting them day-in and day-out rather than living with those contradictions. KPs are unable to overlook and forget past life in valley and affection for people today with reminiscences of the past. It was as if KP’s survival -disconnected from valley life -would be unreal, uncertain and unsustainable without idea of Kashmir and Kashmiri culture.
Even within discourse of present life of KP youths at Veervan, both Veervan and Delhi appear together; Veervan and Jammu too appear together, since families, children, old-aged parents of Veervan residents are “settled” there outside Kashmir -separated but united in thought and thinking. Respondents could not understand if post-1990 events were called “migration” then what does KP youths’ returning as “employees” in government service imply -resettled, refugees, transit return, or what? This is the core of existential question: Displaced severally with idea of Kashmir in mind. While having ancestral land, farm, orchard and house in the same district (Baramulla) but still living in “Refugee Colony” creates weird complication of mode of understanding, thinking and physical existence. KPs’ mode of life cannot be explained so easily. Why after all KP youths “chose” to settle on ancestral land of Kashmir as “refugees” in colony when other members of their family were “settled” elsewhere after “migration”/ “displacement’ is the question KP youths pose daily to themselves -but without answer. One family member is in Veervan, another is working in Jammu, third in Delhi and fourth studying elsewhere. Such is the misfortune of their disaggregated life without visible mark of catastrophe or title of “tragedy”, but their pain is also not visible to the common mind with common sight. As surface reality viewed from outside Veervan Colony located along beautiful river Jhelum and amidst lush green mountains – in calm and serene environment – gives appearance of posh colony with security, systems of protection and facilities, but a close look at reality brings out unseen and unfelt experiences of life of KPs that had been first displaced, then wandered for one full generation, got resettled in scattered spots of existence all over the country, and is still uncertain about future destination.
Veervan may not be termed as “resettlement” since this term is not yet used by any person or agency for them. At the best, it is transit stay arrangement. But the question KP youths pose is: For how long shall they have to stay here in this condition and mode of existence “under tight security” because their “freedom” is compromised. Security has come to them at cost of loss of freedom. The existential question “why this mode of existence after all?” is too important for them. It also brings ought out and poses contradictions: On the one hand security is desired by KP youths, on the other hand it is compromised by fetching water from “baoli” near mountain and still in other aspect they denounce “too much security” arrangement and “curtailment of freedom” of movement. Conflicting trade-off and paradox of choice between lucrative government service and existential question of identity also confronts KP youths if proposed to return and resettle permanently, along with families, on ancestral land in ancestral villages of Kashmir valley while previous generation of KP “migrants” has grown too old and has Kashmir only in reminiscences of the past. While Kashmir Valley of 1990 was characterized as largely underdeveloped and illiterate Muslim brethren living in periphery of highly educated/ placed center of KPs, today Kashmir villages boast of 90% literacy in young generation and markedly perceptible successes in IITs and Civil Services and even Cricket on strength of fast developing human productive forces with higher studies. In such a situation, KP youths (as descendents of migrated KPs) and Kashmiri Muslim youth could forge new relations in new setting. It’s a question of identity and crisis of relationship between identities to stay together that needs to be understood and solved. These complications characterize the responses of KP youth residents. The agenda if there is it relates to the analysis of existence and of the way they find themselves existing in the world. The notion of KPs seems to see pure existential i.e., they exist first and then each individual KP seems ready to spend a lifetime changing essence or nature of existence. KP youths seem to concern and occupy themselves with finding “self” (identity) and meaning of life through free will, choice and personal responsibility. The belief is that KPs are destined to searching to find out who and what they are throughout life as they make contradictory choices based on their experiences, beliefs and outlooks? And personal choices become unique without the necessity of an objective form of truth. As existentialists KP youths of Veervan believe that a person should be forced to choose e.g. by circumstances and feel responsible without help of exotic laws, rules or even traditions. That is why today relief package does not look so lucrative.
Veervan Refugee Colony residents and their now re-separated families situated at whatever place, wherever homes, tents, rented houses, etc. throughout India are educated. They consider themselves avowedly “progressive”, “liberal”, having “broad view” and “knowledgeable” community. To an extent it is true, particularly “knowledgeable” trait which distinguished KPs them from Kashmiri Muslims of the past when entire village would be illiterate but the only or literate and educated class in villages would be Kashmiri Pandit community. In fact, education reforms initiated by the legendary leader of the masses Sheikh Mohammad Abdullah may be conceived as inspired by importance to education accorded by Kashmiri Pandit community. Once upon a time teachers in village schools would mostly be Kashmiri Pandits and Education Department in districts and at State level would be manned or headed by Kashmiri Pandits. Since beginning KPs gave great emphasis on children’s proper education. However, they lacked “entrepreneurial skills”. “It is circumstances which forced us to go into service”. In certain respects KPs resemble the great communities of Jews or even Parsees, since dealing in money, commodities and exchange came natural to them. Albert Einstein once reflected that Jews were pushed into money-lending by circumstances in Italy a thousand years ago where they were consciously kept out of agriculture activity or manufacturing enterprises; so the only activity left to them was money-lending, which became their choice under compulsion. Although KPs in villages were engaged in agriculture also in Kashmir villages, they were equally proficient and educated to perform in service, teaching and money-lending. KPs had big holdings and also leased-out land on share cultivation basis to fellow Kashmiri Muslims who were landless or marginal farmers. After “migration” from valley under hardships they were scattered, wandering and inclined to do even small jobs or service which satisfied hunger and met their needs for sheer survival.
KP youths of Veervan are aware that their past generation lived in distressed conditions amid extreme inadequacies, torments and insecurity. They were about to lose their identity. They felt value of life amid deprivation and learnt to live with passion. Post-1990, their life resembled world famous genius painter Vincent Van Gogh in dire poverty who experienced “lust for life” with human urge to live life as bounty of Nature (God) but cruel poverty did not allow him to live long -beyond age of mid-30s. Many of the KPs accepted private sector small jobs and service -dissipated all over India, wherever they were settled and whatever job they could get for small money and survival. In this respect, destiny of KPs was similar to refugees who migrated to Indian Punjab (Multanis & Punjabis from West Punjab) post-partition in 1947. Jews post-settlement rose to the occasion and survived successfully when settled in Israel after displacement from Europe. KPs disapproved impact of constraints whatever except financial constraint, since their aim was “self-employment” (means to be “salaried-employment”) and “economic independence”. They saw no scope in agriculture. They hold opinion that farming would not be economically successful in J&K under conditions of political disturbance. KP youths hold industry in high esteem along with trading, business and merchant occupations, which according to them have “very good potential”. Expectedly they perceive this potential “on the basis of bank credit”. It is remarkable that Veervan KP residents talk about bank credit, not as first principle but as last premise after having understood importance of “entrepreneurial skills”, which KPs feel is prerequisite. This is major point of departure or difference from common perspective on bank credit worshiped as fetish with godly powers without borrowers ascertaining entrepreneurial spirit and skills. For KPs enterprise (toil) precedes credit.
KP residents in Veervan Colony perceive that they are “apolitical” (though impossible for humans to be) and neutral (quite possible) since their electoral vote does not carry weight. There is a sense of despondency and helplessness amid confusion and mystification created by circumstances, which all refugee communities had to face all over the world in their history of development. Often polar views find expression under such bewildering conditions. On the one hand KP residents seek to appear as “apolitical” due to sheer pessimism, on the other hand raise issue of “Panun Kashmir” in philosophical Hegelian terms saying their “soul is in Kashmir”. Avowedly being interested in no politics (being “apolitical”) and at the same time being hyper political (separate homeland), are dialectical reflections of a mind-in-conflict under most trying conditions of existence as estranged “refugees”. It lacks clear perception and critical conception. Aspiration for larger existential question of identity and expression for basic amenities lacked at Veervan too hold dialectical contradictory relationship. They regret that KP community could not hold strong unity and is afflicted with individualism. Dialectics of relations within migrant-community and also between migrants and non-migrants is also reflected. What noted economist Adam Smith termed individuals’ “hidden hand of self interest” and Marx called “individuated individualism” in alienated society, is playing a role in mutual relations within KP community. KP youths trace it to “groupism” and “vested interests”. Same logic may be extrapolated to what Marx termed “relations of production” in villages between the two great communities facing layers of mutual misunderstanding, lack of trust, lack of confidence, lack of transparency, lack of dialogue, lack of discussions, lack of real democracy (of expression, debate, criticism), lack of tolerance, lack of positive politics of humanism, lack of equal opportunities, lack of economic development, lack of human sensitivity, lack of appreciation of genuine needs of rural masses including peasantry, lack of capacities, lack of competencies (skills, education) and lack of everything which would re-establish and re-affirm age-old faith between the two communities.
Philosophy of existential question of identity crisis and life must give way to earthly question of deprivation of basic facilities of living. Veervan colony residents straightaway come to equally important issue of protection from severe cold in winter due to poor quality pre-fabricated plywood housing structures. Residents opined that plywood structures were unable to protect them in winter. Moreover due to rains and snowfall, structures would most likely collapse or weaken within two-three years. Residents also raise the issue of poor supply of drinking water in the colony. Due to no supply of drinking water by tankers or pipes, they are forced to fetch water daily on head-load or buckets from a nearby “baoli” explored and located by them in foothills.KP youth residents also raise the issue of food expressing that there should be a “ration depot” for supply of provisions as in fair price shop under Public Distribution System, whether inside colony (in compound) or outside colony. Thereafter, residents raise the issue of “bureaucracy”, reflecting vaguely that officials did not listen to their problems. KP residents’ desire is to have “hostel type accommodation” instead of one-room accommodation wherein there should be a set of full quarters, with each quarter having at least one room, one lobby, one kitchen and one bathroom for three persons, so that they could stay with family. State Govt. has arranged water tanker @Rs.3000 per tanker which supplies water that is being stored in underground tank of 500 liter capacity. For travel outside or going for duty to village, Tata Sumo, buses and matadors are available from road-gate outside colony. Security available in colony is reportedly not feasible in public buses or public Tata Sumo vehicles for their private security, and they concede that it is not practical also. Actually residents themselves consider it debatable whether and how much security is desirable and practically possible. Nevertheless some of them own car for local conveyance in Baramulla.
Currently 15 families (14%) in refugee colony of KP youths have children staying with them. Other KPs are either unmarried youths or their spouse is doing job in other city (Jammu, Delhi) or spouse lives with children to take care of education in convent school. Therefore, KP youths consider their stay at Veervan symbolic of “disintegrated family”. They thought of leaving job and Veervan colony to rejoin with families, parents and children. Terms of employment under PM’s Special Package do not permit transfer from Kashmir Division to Jammu Division (which they wanted). Some old parents whenever visit their ancestral villages, in the same route, they also come and visit these KP youths at Veervan. On the whole, their life is getting into a bigger cobweb of complex disequilibrium, thought of which jostles them completely. Even today KPs have not been able to know complete whereabouts of all relatives after they migrated from valley in 1990. They would still come across lost relatives in some party function or marriage function or District Sabha meeting of displaced KPs. They are still under spell of unexpressed and unarticulated shock of sudden displacement and subsequent prolonged trauma of migrant life marred with scarcities. Some of them have sold their ancestral agricultural lands and shops at nominal rates; many of them still have their houses, farm lands and orchards in village in tact -by virtue of old brotherhood with neighbors and villagers. Some of them are earning rent from land or rent-in-kind. Theirs had become a life of chaos through which they tried somehow to draw a line of orderly life. Local Kashmiri Muslims perceive that pain of 1000 casualties suffered by the KP community may be juxtaposed with pain of thousands of youths of Kashmiri Muslims perished or forcibly disappeared over two and a half decades, to start confidence building measures and regaining of lost mutual trust for collective survival. It could be legendry film maker Manmohan Desai’s “lost and found” reel-life story made into real life tragic conditions.
Today this community is at the crossroads -undecided about future. For short-term purpose of survival, KP youths at Veervan decided to continue with present job and stay at accommodation provided in Refugee colony. Their strategy is not to go back to their respective places where they settled after displacement. About long-term, the community is undecided and has no specific strategy amid special packages -provided and promised. Emerging political situation and economic interests of the community may also decide their long-term future, as they follow wait and watch policy. The wait & watch strategy essentially makes KPs oscillate between the philosophical-existentialist question of identity crisis and real-life earthy question of basic amenities of decent living (including dispensary, convent school for children). Refugee KPs at Veervan demand that irrespective of terms of PM’s Relief Package, their jobs should be transferable and they should be posted at Jammu for posting in Jammu Division -forgetting that KPs of Jagti town-ship are in no better condition in terms of facilities. Still they demand that 4700 vacant posts under this Package be filled. As Frederic Engels said, in the final analysis, it is “economic structural” aspect of rural society which decides the future of relation of KPs with Kashmir and ‘Kashmiriat’. Dialogue and interactions between the two communities is required to be restored – so that minds are united first of all – to become like-minded.
(Author works for NABARD; views expressed are personal)
Feedback:mohinder1966@gmail.com
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