CHAPTER NINE
Post 1947
Scenario
Kashmir
as an integral part of India was making 'tryst with
destiny', but the post-1947 scenario of developments
within the State hijacked the Kashmirian Hindus from
sharing the tryst. The National Conference leaders of
top-notch stature rooted in their age-old hatred and
antipathy unto the Kashmirian Hindus concertedly
devised and pursued a policy of fire and brimstone
only to blast their citadel into an unrecognisable
pile of ruins. A loud campaign emanating from the
corridors of power that the Kashmirian Hindus had
greener pastures available outside the purlieux of
Kashmir proved ominous for their future prospects of
peace, stability and security, thus turning turtle
their apple-cart of hopes, visions and aspirations.
The Kashmirian Hindus were virtually put on the hit
list of the government; each dart issuing from its
armoury, targeting, injuring and maiming them. Justice
for them had the back-seat. They were not even heard
though that was their basic right. Open hostility unto
them unleashed by men in corridors of power was
sufficient enough to convince them that they had no
future in their land of genesis, which they revered
and loved as a splendorous manifestation of Shiva
only.
Sheikh Abdullah's utterances
apropos the Kashmirian Hindus that they in his Islamic
ghetto as envisioned by the top Sayyids would be
reduced to hewers of wood and drawers of water served
as guidelines for weakening them politically by
trampling upon their right of electing and getting
elected and crippling them economically by an open
policy of discrimination in matters of employment,
admissions to various study programmes and general
planning policy for their over-all upliftment, thus
hounding them out for extinction, thrown away from
their roots. Mirza Afzal Beg as the campaign-manager
of this treacherous game set the tone and tenor for
the storm that had to gather for the Kashmirian Hindus
obliging them to go in trickles across the Bannihal
tunnel in search of a mere pittance. As per a report
in the Hindustan Times, 8000 Kashmirian Hindus had
migrated from their ancestral land to various parts of
the country by the end of 1955.1
Debt Conciliation Boards
The Government of Sheikh
Abdullah committed to relieve the peasantry of the
crushing burden of debts declared moratorium on debts
incurred by peasants and constituted Debt Conciliation
Boards for the purpose. It was a radical measure
beyond any shadow of doubt, hailed by all sections of
the Kashmirian populace. The old accumulated debts,
scaled down from 11.1 million to 2.4 million rupees,
provided sufficient relief to the Muslim peasantry.2
Though the Kashmirian Muslims were hit the most, yet
it was loudly trumpeted that the Kashmirian Hindus
were the oppressors of the peasants, who had incurred
debts from them only at exorbitant rates. The Muslim
wad-dars (Bakals), despite religious injunctions,
pursued the profession uf lending money to their
co-religionists at unimaginable rates of interest and
were the real oppressors. The Hindu intellectuals of
sound and healthy approach to the problem of giving
relief to the Muslim peasantry from bone-breaking
burdens of accumulated debts were the main architects
of the entire scheme with all its modalities. Late
Damodar Bhat, a wellknown lawyer practising at Badagam
and Srinagar bars, played a key-role in devising and
effectively implementing the measure designed for the
economic revival of the peasantry with its
far-reaching impact on the establishment of a just and
rational society at large. Pandit Rishi Dev was a key
member on the Central Debt Conciliation Board.
But, the Boards set up to
dispose of cases under provisions of law led to the
creation of lots of misgivings in the miniscule
minority of Hindus, who got the feel that the manner
the Boards dispensed justice smacked of utmost
prejudice and communalism. Most of the Boards proved
hostile and partial. In cases where debtors confessed
of having incurred debts and were supported by genuine
documents, the Boards decreed for the re-payment of
debts in appallingly low instalments dismaying the
bankers for having lost even their principal sums. The
communal tilt manifested by the Debt Conciliation
Boards worked havoc with the minority psyche. Despite
it, the Kashmirian Hindus accepted it and the Muslims
exhibited their utmost animosity and opposition to the
measure, which had hit some politically powerful
families connected with the Sheikh and the National
Conference.
Land Reforms
The fact remains that the
National Conference leadership could not back-track
from its commitment to relieving the peasantry from
the moribund system of feudalism. Land reforms were a
must and a significant component of a wider
socio-economic programme of reconstruction and
regeneration. In the blue-print of 'New Kashmir', the
land reforms were envisaged as a key to freeing the
peasantry from the thraldom of feudalism acting as an
obstacle in their onward march to freedom from
exploitation and abject poverty. Designed to create a
support-base in the Muslim peasantry of Kashmir, the
National Conference leadership slyly presented the
Hindus as the only section possessing enormous landed
property, which was many leagues away from truth. In
the province of Kashmir, if there were some Hindu
landlords, there were equally Muslim landlords who
were more ruthless in their treatment of the Muslim
tenants, ever tightening their noose on them only to
reduce them to abysmal depths of want and deprivation.
The Muslim cruelty heaped on the Muslim tenants was
never highlighted by the National Conference leaders,
who stoutly opposed the Kisan Sabha organised by Late
Pandit Prem Nath Bazaz under the leadership of Abdul
Salam Yatu.3 Reasons for this might have been
political, but the fact remains that the Radical
Humanists working under the overall guidance and
leadership of Shree Bazaz were the first to focus on
the problems confronting the Muslim peasantry of
Kashmir. The Muslim leadership of the National
Conference aroused hatred against the Kashmirian
Hindus, who, as per them, were the oppressors of the
Muslims. It never focussed on the extraordinary
precedent set by Pandit Jia Lal Tamiri,4 a top freedom
fighter known for his proverbial honesty and Pandit
Durga Prashad Dhar,5 a central minister, who had given
their ancestral lands to their tenants much before
land reforms were enacted and implemented in the
State. Have the Muslims of Kashmir to offer such a
unique example standing comparison to the one set by
two bright sons of the Kashmirian Hindu community?
The National Conference
leaders only to capitalise on the hatred and ill-will
that the Muslims of Kashmir harboured against the
Kashmirian Hindus made frequent references to Bala Kak
Dhar and Shyam Sunder Lal Dhar as oppressors of the
Muslims, but they never referred to Ahmad Mir and
Musmat Ashraf Begum, 6 two big land-owners of Kashmir,
in the same contemptuous and derisive terms
highlighting their oppression and cruelty unto the
Muslim tenants. It will be pertinent to put that the
National Conference as a political organisaton,
despite its radical programme, was essentially rooted
in medieval thought structure lending sanctity to all
hues of Muslims, no matter what their position and
status in economic relations were. 'Hail a person, if
he is a Muslim and hate a person, if he is a Hindu'
has been the watch-word of the National Conference
politics.
The Government, true to its
commitment, appointed a Land Reforms Committee in
April, 1948 with the patent mandate of drafting a plan
for the abolition of big landed estates and transfer
of land to the tiller. The ruling clique representing
different political and economic interests got
entangled in the ceiling tussle with Mirza Afzal Beg
and Ghulam Mohammad Sadiq opting for a lower ceiling
and non-payment of compensation for the lands wrested
from the land-lords. But, before the Land Reforms
Committee, working under various pulls and pressures,
would formulate a plan for land reforms and the same
would be enacted as law, Sheikh Abdullah from the
forum of National Conference divulged the entire
scheme resulting in the defeat of the spirit
motivating the said reforms.7
The Muslim landlords having
come to learn that they had to surrender their landed
estates exceeding 182 Kanals fixed as the standard
ceiling entered into quick negotiations with their
Muslim tenants for sharing the surplus land. In the
process, religious ties and sentiments were exploited
and the revenue hierarchy abetted the subversion of
the entire scheme of land reforms conceived as a
radical measure to boost up the lot of the Muslim
peasantry in Kashmir. Critics of Sheikh Abdullah
attribute it to his deliberate attempt to save the
Muslim landlords from the thrust of the reforms. The
end-product was that the Hindus of Kashmir especially
those holding not much too big tracts of land were
deprived of their large chunks of land without
compensation. Because of religious differences, the
Hindu landlords were at a definite disadvantage.
Big Landed Estates Abolition
Act, 1952, did not prove of great benefit to the
peasants, who were really landless.8 Instead it led to
the creation of a new class of Muslim landlords, who
as tenants had their own tracts of land, and were
allotted large tracts from the surplus land acquired
by government from the landlords by virtue of the
Act.9 The Act was not scientifically conceived and
drafted, as all available models worked out in America
and the Soviet Union based on huge proprietory farms
and co-operative and collective farms with no private
ownership were neither cognised nor thoroughly
studied. Even the Brazilian models and the Chinese
experiment stressing the stakes of the farmers m the
farm-land on a permanent basis were also simply
ignored. The National Conference leadership got the
reforms implemented through the bureaucratic machine
ignoring the suggestion by the radicals that they be
implemented by the peasant committees.l0
"What appeared highly
irrational was that the ceiling was fixed in relation
to an individual, as a unit of cultivation and not a
family. This meant allowing to a family as many times
the amount of ceiling land as the number of sons in a
family and their father. They could possess as many
times the portions of exempted land also. It could
mean that a family could own a big landed
estate,"11 records D. N. Dhar. The fact remains
that the loop was not there by mistake but it was not
plugged with the deliberate intention of providing an
opportunity and escape route to the Muslims to
distribute the surplus land among the sons and
relations of the family only to save them from the
scissors of the Act.
The Big Landed Estates
Abolition Act did not touch Bedzars, Safedzars,
Kahikrisham and orchards and could be possessed beyond
any limit. This sly measure of keeping such lands
beyond the purview of the Act was resorted to only to
safeguard the Muslim interests and was a pointer to
the growing political and economic power of the
orchardist lobby within the government. Records D. N.
Dhar, "What made things worse was that a tiller,
after the land reform, had assumed two capacities, one
as an owner and the other as a tenant. As owner he
could possess the land within the ceiling limit and as
tenant, he could hold as much as he wished because no
ceiling was fixed for the tiller as tenant.''12
Despite many perceptible
flaws and sectarian tilt, the Big Estates Abolition
Act did not by and large erode the rural base of the
Kashmirian Hindus, who grumbled, yet took it in a
stride and their intellectuals characterising it as a
necessary measure to rejuvenate the entire economic
structure leading to the prosperity of the rural
masses. The said Act evoked the worst-ever reaction
from the Muslim landlords of Kashmir in definite
laison with the landlords hailing from the region of
Jammu. The rich peasants aligning with the National
Conference sharply reacted against the measure and
there was a revolt against the leadership only to be
quelled by showering of many more concessions on them.
The Agrarian Reforms Act of
1972 and the Agrarian Reforms Art of 1976 drafted and
enacted during the regimes headed by G. M. Sadiq and
Mir Qasim (Congress) and Sheikh Abdullah (National
Conference) offer the following features:
(a) All the apple-Sheikhs and
saffron-sharks are beyond the purview of the Acts.
(b) The compensation as per
the schedule II, Part A of the Act, 1972 varies from
Rs. 7.50 to Rs. 500/- per kanal. It is not at the
market rates of land ranging from 10,000 to 5 lac
per kanal.
(c) Compensatiun paid for
acquiring a portion of land in the public interest
is not to benefit the owner, but the tenant, who is
a Muslim.
(d) The Hindu widows,
orphans, blind and disabled depending solely on land
are left in wilderness, unprotected and uncared tor,
languishing in utter poverty.
(e) The Hindus under the
provisions of the Acts could resume land for
tilling, but were never alloweded to resume land by
issuance of decrees upon decrees, blocking all
possibilities for such resumption. As 90% applicants
for resumption are Hindus, the government has simply
ignored them.
(f) The revenue records of
the Kashmirian Hindus have been grossly tampered
with and erased with the result their cases eat dust
and have never been settled.
(g) The levy collected from
the 'prospective tenants' for the 'prospective
owners' by way of compensation stands mis-appropriated
by the revenue officials, mostly Muslims.
(h) The interests of MLAs,
MPs, IAS officers, secretaries (under, deputy and
additional) to government departments, judges,
Tehsildars and other political and economic
heavy-weights, all Muslims, owning huge tracts of
land stand well protected by manipulating and
tampering the records.
(i) As per the stipulations
of the Big Landed Estates Abolition Act, the
land-owners deprived of their landed property had to
be provided employment at least to one member of
their families, but in case of the Kashmirian
Hindus, it was simply ignored.
There are instances galore
pinpointing the unscientific character and sheer
worthlessness of the entire exercise of land reforms.
(a) A Hindu land-owner is a
petty pensioner, whose land goes to a Muslim
millionaire.
(b) Land belonging to a
Hindu widow with no other means of sustenance is
transferred to an apple-Sheikh.
(c) A Hindu land-owner is a
petty school teacher whose land is grabbed only to
be transferred to a Muslim gazetted officer holding
enormous assets.
(d) The lands belonging to
the (Hindu) deaf and dumb, mentally retarded and
disabled with nothing to fall back upon are snatched
and transferred to apple-Sheikhs and businessmen
rolling in wealth and riches unlimited.
(e) The tenants benefitted
under the Acts have emerged as the Kulaks at the
site of land l3 never tilling their huge tracts of
land, but hiring the Bihari labourers on payment of
Rs. 30/- per day and two square meals a day.
(f) The Muslims emboldened
by the government patronage chopped off the orchards
of the Hindus and the Sikhs only to show the lands
under their tenancy and the revenue hierarchy
legalising the whole brutality by registering
mutations in the names of the plunderers.
(g) As the orchards have
been placed beyond the purview of the ceiling
limits, the cultivators taking law into their own
hands and the Muslim authorities conniving at
transforming thc agricultural lands into orchards.
This practice has been resorted to on a large scale,
initially started by the politically influential and
affluent sections of the Muslim peasantry.
(h) Even a petty-
land-holder among the Hindus was not spared from the
thrust of the land reforms.
Be it said that the land reforms
enacted with vengefulness motivated by the utmost
prejudice against the Kashmirian Hindus sticking to
their faith completely eroded their rural base,
reducing them to the status of aliens in their own
environs and pushing them out of the rural scenario,
which they were accused of polluting by chanting a
mantra, tolling a bell, blowing a conch and tending a
temple or a shrine. At village level the reforms
generated a fury of hatred and a storm of religious
strife resulting in the harassment and intimidation of
the Hindus ever in tight-straits. 'Occupy the lands of
the Kashmirian Hindus' was the clarioncall of the top
leaders of National Conference to the peasants, who
took law into their own hands, beat, abused and heaped
all manner of humiliation on them and the government
machinery especially law-enforcing and revenue
agencies aiding the whole process of loot, plunder and
forcible occupation. Depriving them of sustenance by
snatching away small holdings of land, the Kashmirian
Hindus had two options, either to march out or get
converted to Islam only to win sympathies for a relief
from the Islamised bureaucracy. The Kashmirian Hindus
being a fragile minority with no weapons to wield
could not retaliate in the same manner as men of other
communities wielding weapons retaliated by shooting
dead the tenants trying to forcibly occupy their
ancestral lands. It is worth to be recorded that the
Hindu landlords though very few in number, were highly
compassionate and considerate to their Muslim tenants
and no assiduous probing of records can establish a
single case where a Kashmirian Hindu landlord might
have tortured or slaughtered his tenants while feudal
history elsewhere is bristling with such horrendous
examples.
The land reforms proved
practically a war waged on the Kashmirian Hindus and
the war was not finished in one swoop. In fact, it was
planned phase-wise. The big landed estates were
abolished in 1952 and whatsoever small holdings were
left in the possession of the Hindus were grabbed in
1972 and 1976. With the sole design of exerting
sustained pressure on them, adding to their insecurity
and instability and fear psychosis and finally leading
to their exodus or liquidation, thus finishing the
incomplete pogram of extirpating and decimating
infidelity (kufur) from the land of Kashmir.
'Could it be asked why the
applications from the Kashmirian Hindus for resumption
of land provided under the Acts have been put under
the carpet? Is it because the applicants are mostly
Hindus'? Why have decrees upon decrees been issued,
one contradicting the other, for throttling the
processes of resumption?
Is it because the Hindus as a
matter of state policy are not to be allowed to resume
land? Why have not the orchards and saffron fields
stretching over miles been put to the sharp scissors
of land reforms acts? Is it because they are owned by
apple-Sheikhs and saffron-sharks?
The Central Government under
the hegemony of Pandit Jawahar Lal Nehru went on
watching passively how death and destruction was being
wrought on the Kashmirian Hindus. It could have
intervened if not by stopping the entire drama of
destruction, but by the issuance of specific
guidelines founded on sound expertise to the
Government of Jammu and Kashmir. Even the Planning
Commission could have been commissioned for drafting a
fool-proof reforms programme in an impartial manner.
The state government acted hastily only to transfer
land from one set of people to the other ensuring the
economic precedence of the Muslims over other ethnic
groups which led to ominous developments destabilising
the entire state.
Bereft of small holdings of
land with no hopeful prospects of rehabilitation, the
Kashmirian Hindus as hapless victims to a tyrannical
order devising each measure for their utter ruination
were driven to the wall and in their sheer frustration
and despair repaired to various parts of the country
in quest of a meagre living. That they were migrating
for greener pastures is a sheer myth manufactured by
politicians like Saif-ud-din Soz, come from nowhere,
only to smoke screen the unjust and inequitous
treatment meted out to them by the Muslim rulers
masquerading as nationalists and Congressites. Without
undertaking an indepth and detailed analysis of their
problems with clinical precision, the Central
Government in its sheer callousness issued directions
to various central departments not to recruit the
migrating Kashmirian Hindus.14
Despite it, the trickle of
exodus went on unabated attracting the attention of
men in corridors of power in the central capital. It
is generally believed that the Central Government took
strong exception to the harassment and intimidation of
the Kashmirian Hindus. Minding signals from the Centre,
Sheikh Abdullah chose to attend a function at
Sheetalnath, Srinagar organised to celebrate Lord
Krishna's birth anniversary. Only as an eyewash, he
had an interaction with the leadership of the Hindu
community, who articulated their views on the entire
gamut of issues that had cropped up for the community
in the wake of post-1947 political and economic
developments. The Sheikh promised redressal of their
problems and grievances, but the government of the day
communally tilted continued with its policy of hammer
and tongs against the Hindus designed to eliminate
them from all walks of life.
The Hindus forming 2 percent
minority in Kashmir were totally ignored by the state
government out to appease the Muslims and also by the
Central Government out to ingratiate itself with the
Muslims. The minority of Kashmir has never been a mute
minority. It has effectively highlighted its vital
problems with the Central and state governments
apropos economic distress, blatant discrimination on
communal grounds and encroachment on religious places
finally leading to their forcible occupation. The
state government of any complexion openly espoused the
Muslim cause, protecting Muslim interests by
legislation and manipulation, not caring two hoots for
the secular ideals, democratic values and
constitutional tenets safe-guarding rights of all, no
matter what faith and religion they harboured. The
apathy and neglect exhibited by the central leaders
unto the Hindu minority of Kashmir have been both
amazing and mind-boggling. Aware of the captive state
of the Hindu minority, they never thought of their
survival against the massive onslaught of the Muslim
majority communalism, which is highly aggressive and
frenzied. Any attempt in the direction of eliminating
the Kashmirian Hindus was a pointer to the
establishment of an Islamic state in Kashmir replete
with the potential of blasting the entire Indian
edifice put on the pedestal of secularism, tolerance
and co-existence.
In the domain of politics
many miles on the high-way of accession to India were
traversed. Documents were signed and history was made.
But, in the wake of it, the political mind of Sheikh
Abdullah suffered a quick reversal and the issues,
which were practically shelved, got opened up giving
currency to 'plebiscite' and 'independent Kashmir'
with their mesmeric impact on the mass mind. The new
options being pleaded and propagated by the Sheikh had
less of political cogency and more of personal ego
impelling him to invite a head-on clash with the
central power. His visions of maintaining Kashmir as
his personal fiefdom got revived and his yellings
against the very leaders, who had firmly propped him
up in his struggle against an autocratic ruler, proved
disastrous. There were many vigorous minds, who sensed
his illusions of keeping Kashmir away from the
mainstream and by spilling blood and suffering
martyrdom, they blasted the separatist barrier of
'Permit System', thus bringing the State of Jammu and
Kashmir closer to India to share the currents and
cross-currents of mainstream life. The Sheikh had no
firm convictions and was given to double talk and
duplicity. He objectively carried the Kashmirian
Muslims to India, but fortified them against the
currents and cross-currents of Indian life with all
what it means.
In the back-drop of ominous
political developments, the role of the Kashmirian
Hindus became suspect. With their profound commitment
to the forces of unity and integrity of India, they
could not support a wayward thesis of independence or
plebiscite, actually serving as a facade for pro-Pak
forces to close up their ranks for achieving the
objective of annexing Kashmir to Pakistan, which had
not abandoned its policy of interference and
subversion in Kashmir. Threats subduing the Hindus
were openly doled out. Even surveillance was mounted
on them. A close watch was mounted on the Hindu
officers in the Department of Police. The activities
of the Hindu leaders already a part of the
governmental machine were monitored. Scandals of theft
and corruption were hurled at them only to tarnish
their image and lower their stock in the public eye.l5
The Kashmirian Hindus irrespective of their station
and status in life were openly branded as the spies of
India. As per the fiat of a top Muslim theologian
responsible for the genocide of the Kashmirian Hindus,
no Hindu could operate as a spy in the Muslim land,
which Kashmir was by and by emerging as ethnic
cleansing and econonomic and political strangulation
of the minorities had been consistently and
unflinchingly resorted to. The process of suspecting
the bonafides of the Hindus finally touched its
culmination when Sheikh Abdullah dubbed them as 'fifth
column' with their gaze set at the Central Capital l6
and not joining the mainstream politics of Kashmir,
which had discernible currents of separatism,
secessionism and communal hatred.
It is pertinent to put that
the accusations levelled against the Kashmirian Hindus
and also against the tall sons of the country form a
part of the Sheikh's auto-biography, Aatish-e-Chinar,
alleged to have heen written by a ghost writer. The
said-book earning recognition from the Sahitya Academy
virtually put the seal of approval on all the
irrelevant and spurious observations littered over the
book.
The Sheikh's remarks never
posed him in brighter colours, but exposed his secular
credentials, which were always infirm. The ranks of
communalists openly maligning the Kashmirian Hindus as
the spies of lndia had already set a trend and the
Sheikh did not deem it fit to counter it even
half-heartedly. Instead, without offering resistance,
he set his boat in the same direction. As things were
shaping, the Hindus were deemed to have outlived their
utility unto the Muslim cause. The end-product of the
Sheikh's utterances in the book was that a wave of
unprecedented hatred against the Kashmirian Hindus got
generated, their bonafides became suspect, their
relations with the Muslim neighbours suffered a sudden
break and cumulatively the Muslim rationalily
developed a vertical crack.
The Sheikh had thrown ample
indications that he was a part of the whole campaign
for Islamisation of Kashmir. After 1975 takeover he is
said to have gone to the extent of addressing the
Muslim officers in the secretariat exhorting them to
weed out all traces of the Hindus in the power
structure, though the Islamised bureaucracy had
already completed the task. In tune with the Iocal
Muslim officialdom, the Sheikh pursued the policy of
side-lining and detracting the outsiders belonging to
the IPS and IAS cadres, taking and treating them as
unwanted elements being thrust on Kashmir by a
colonial power.
The Muslim communalists
operating under the cover of the Sheikh's calumny and
slander against the Kashmirian Hindus found a fertile
ground for the Muslim mobilisation for subversion,
secessionism and Hindu-baiting. Since the dawn of
independence, systematic efforts were made to
liquidate the patriotic and peace-loving community of
the Hindus. It was done under the garb of secular
facade and national reconstruction. The Hindus
everywhere whether in street, educational institutions
or government offices were subjected to all manner of
harassment and intimidation. Not only that they were
reviled and a barrage of provocative invective let
loose on them but what the campaign managers under the
state patronage meant to achieve was polarisation of
the two communities on religious grounds with all
communication channels cut off or dried up.
The Kashmirian Hindus known
for their patience and tough fibre pocketed all the
insults hurled on them and patiently bore the
humiliation they were subjected to. Normally such
situations have led to an out-break of communal
violence in various parts of the country. The
majoritarian communalism generated and perpetuated by
the powers that be in connivance with the vicious
communal forces operating at every level in Kashmir
was directed to single-point objective of silencing,
sidelining and finally liquidating the Kashmirian
minority of the Hindus, who are soft, sophisticated
and highly educated. From Sheikh Abdullah, Mirza Afzal
Beg, G. M. Sadiq and Mir Qasim all down the line,
everyone in the governmental apparatus and political
frame worked with single-minded concentration to weed
out the Kashmirian Hindus, who were projected as the
spies of India operating on the soil of Kashmir. What
had angered Sheikh Abdullah most was that the
Kashmirian Hindus did not stand by him when he was
deposed in 1953 for having fallen into the dragnet of
a conspiracy of outside origin. Instead the Hindus had
the cheek to oppose his somersaults in politics and
also keep away from the politics of Plebiscite Front
operating with his blessings.
Following the foot-prints of
that great tormentor of the Kashmirian Hindus,
Sikandar, the iconoclast, Sheikh did not fight shy of
repeating his decree, 'get converted or flee or get
perished'. In fact, the blue-print for Islamisation of
Kashmir was laid down by him only and all others
succeeding him as the helmsmen of Kashmir pursued the
same policy of tightening the noose on the Hindus till
they got strangulated and snuffed out. All government
fiats, legislations and directives were the missives
hurled on them only to put them in strait jackets. All
norms were violated, new norms smacked of blatant
communalism and, in fact, governments of any political
persuasion resorted to the norm of violating all norms
only to favour and foster the Muslim interests.
Quantity, mediocrity and
academic poverty gained precedence over quality,
brilliance and academic richness. Only to benefit the
Kashmirian Muslims all constitutional guarantees were
thrown to the winds and ruthlessly subverted. The
Hindus, the Sikhs and the Buddhists of Laddakh were
totally ignored in matters of recruitment, educational
programmes and allotment of financial resources for
developmental activities. In contravention of the
constitutional tenets, the Muslims of the Valley were
as a matter of state policy declared as backward and
the Kashmirian Hindus as a creamy layer. Highly
astounding was the categorisation of the posh Muslim
localities inhabited by the corrupt engineers,
fraudulent businessmen, drug peddlars and highly
affluent people as the backward pockets and stinking
slum areas inhabited by the Kashmirian Hindus as the
posh and affluent localities. Fraudulent manipulation,
irrational measures, communally motivated directives
and partisan considerations were resorted to as
devices to boost up the Muslim interests at the cost
of other population segments estabishing their
hegemony over the politico-economic fabric of the
state. Communal representation on the basis of
population was the standard policy devised to regulate
recruitment in services, admissions in colleges and
other training institutions.
The economic devastation of
the Kashmirian Hindus coupled with an onslaught on
their right to live resulted in consigning them to the
backwaters of the Kashmirian scenario. But, the
Kashmirian Hindus never reconciled to the status of
third degree citizens assigned to them by the Muslim
rulers. They took their battle against the rulers to
the constitutional and legal fora set up for the
purpose under law. What has come their way is the
feeling that the institutions established in the
country have lost their strength and vitality and have
failed the people of the country. The entire pyramid
of courts dispensing justice has grown obese and
inflexible with no muscles to meet the relevant
requirements of a nation developing new dynamics. The
judicial processes involving cases of economic
deprivation, restoration of justiciable rights and
ercroachments on the religious properties of the
Kashmirian Hindus have been dilatory and
time-consuming. In most of the cases the executive has
shown scant respect for the court judgments and
strained every nerve to subvert them reducing them
almost to nullity.
Notes and References
1. P. N. Bazaz,
Struggle for Freedom in Kashmir. 2. Ibid. 3.
Pandit Prem Nath Bazaz, Inside Kashmir. 4. Ahmad
Mir owned 4202 Kanals of land and Musmat Ashraf Begum
owned 3,915 Kanals. D. N. Dhar, Socio-Economic History
of Kashmir Peasantry. 5. P. N. K. Bamzai,
History of Kashmir. 6. Ibid. 7. Ibid.
8. Ibid. 9. Interview with P. N. Jalali,
veteran freedom fighter. 10. D. N. Dhar,
Socio-Economic History of Kashmir Peasantry 11.
Ibid. 12. King C. Bharti. "Land Reforms - A
Hoax". Daily Excelsior, Jammu 13. D. N.
Dhar, Socio-Economic History of Kashmir Peasantry.
14. The said-order though inoperative, has not
been formally withdrawn even now. 15. Pt. Shyam
Lal Saraf, a veteran freedom fighter, was indirectly
accused of having stolen a clock from his office
chambers. 16. Sheikh Abdullah, Aatish-e-Chinar.
Be it said that the Muslim leaders of National
Conference are said to have looted all the
guest-houses of the Maharaja Hari Singh and denuded
them of precious carpets and even nuts and bolts of
Persian make. A particular Chief Minister never cooked
food at his residence and all items of food would be
supplied to him by the Department of Tawazaa
(hospitality).
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