Kashmiri
and the Linguistic Predicament of the State
Kashmiri is
the language recognised by the Constitution of
India (in the VIII Schedule) as the language of
the Jammu and Kashmir State. Nevertheless, it
has yet to be reflected in the school curriculum
even at the primary level of pedagogy.
During the early
fifties Kashmiri was, no doubt, introduced in
the schools of the Valley, from the I to the V
Primary, not only as a subject of study but also
as a medium of instruction. But the experiment
was discarded, soon after, as unfeasible on the
lame excuse of a clumsy script.
Even after a
fairly suitable script was officially accepted
for the language, and a new set of textbooks
produced for re-introduction of teaching of the
Kashmiri/Dogri/Punjabi language as an elective
subject, the experiment did not take off.
Systematic implementation of the project was
progressively postponed on some plea or the
other. It was argued that Kashmiri could not be
introduced as long as the demarcation of areas
for teaching Dogri and Punjabi in the Jammu
Province was not finalized; and the finalization
was intriguingly delayed and delayed. The scheme
was, meantime, nipped in the bud.
What, apparently,
was viewed as an administrative concern,
however, turned out to be a tacit dread of
pressurizing by political chauvinism.
Chauvinists were in fact, haunted by
misconceived notions of identity-building in
isolation. The dread was that the Urdu language
would be considerably dislodged from the
socio-cultural bases occupied by it during the
Dogra period when it replaced Persian as the
language of administration. What was forgotten,
conveniently, was: once the pupils would be able
to read their mother tongues they would be in a
better position to learn the other tongue also)
without phonetic mix-up. They are, otherwise,
likely to superimpose some linguistic features
of their mother tongues on the Urdu language
they would per force learn as the first language
which it, actually, was not.
The mother
tongue, obviously, has not to be taught; what
has to be taught is the script in which
the mother tongue is written. It would
afterwards, be easier to learn the sounds
peculiar to Urdu without allowing the mother
tongue interfere with the phonetic exercise
involved. Confusion arises mostly because more
than one script is over- ambitiously taught to
the helpless child during a single term. A
number of scripts can, nevertheless, be
playfully learnt one after the other allowing
enough time to practise the use of one script
before another is taken up.
Before we
consider the pedagogical strategy in detail,
however, a glance at the linguistic criss-cross
of the State may throw up some relevant
perspectives. At the first glance the criss-cross
appears to be quite dauntingly complex: we find
a diversity of languages and dialects spoken by
people inhabiting various areas exposed to
diverse processes of contact, encounter and
interaction from time to time. Alongside the
broad operation of what is historically
recognized as the prominent language of an area
we find some other languages and dialects also
spoken in a particular circle, strip or pocket
of the area concerned. Occasionally some of the
dormant scctors of speakers suddenly wake up to
a refreshing stroke of socio-cultural aspiration
or political ambition. That is what has been
often happening and has recently happened in the
case of Gojri and Pahari. The New Kashmir
blueprint had (as early as 1946) rightly
guaranteed rehabilitation of all the neglected
tongues of the State.
Let us now take
the State area wise. In Ladakh we find Bodhi (Ladakhi)
in Leh and Balti (akin to the Balti of Baltistan)
in Kargil with pockets of Kashmiri and
Hindustani (Hindi/Urdu). The Valley has
Kashmiri, by and large, with strips or tracts of
Gojri, Shina, Pahari and Panjabi, mostly linked
together by a smattering of Urdu. Linguistic
contiguity and exchange, occasionally, gives
rise to a mixup like what is popularly labelled
as the Sikh-Kashmiri and the Gujar-Kashmiri.
Similarly, Jammu has Dogri, Panjabi and Poonchi
(Pahari) with strips of Gojri and pockets of
Pogli-Kashtawari (Kashmiri), Bhadrawahi with its
dialect (Bhalesi) and sub-pockets like Siraji
and Rambani (in the Doda district).
Kashmiri is
spoken by over thirty one lakhs of people in an
area of over 10,000 sq. miles, within the
J&K State (Census 1981). Though concentrated
mostly within the Kashmir Valley it has a few
sizable pockets across the Pir Panjal range
also, particularly in the Doda district. Smaller
pockets, however, are found not only in the
Poonch-Rajauri area but also at other places
such as Gool-Gulabgarh, Riasi and Basohli.
Despite regional
variation of accent and usage, however, the Marazi
and Kamrazi bolis (dialects) of Kashmiri
are identical in structural matrix and
morphological configuration. The Kishtawari
dialect (with its twin, the Pogli)
nevertheless, has chanced to preserve quite a
few layers of early growth that yield telling
clues to the morphological development of the
language in consonance with the regional
Prakrit-Apakhramsa rather than the hypothetical
Dardic/Pisaci stock, as Grierson would like us
to believe. The doyen of the Linguistic Survey
of India has, no doubt, rendered monumental
service to the cause of studies in Indian
languages; yet, he seems to have gone astray at
least on two counts. First, the classification
of the Kashmiri language as Dardic; and,
secondly, insistence on labelling two free
variations of the Kashmiri utterance as Hindu
Dialect and Muslim Dialect.
This genius of a
linguistic scholar somehow felt fascinated by
the probability of such a hypothesis which
unfortunately for him remained pampered within
the confines of probability and did not get
ratified as an objective fact of linguistic
development. Consider, for instance, a few of
his observations that he published in a series
of articles in the Indian Antiquary
(1931-33);
1. "It is probable
that in Dardic language distinction between
dental and cerebral mutes is not as sharp as
in India proper".
2. "In
Kashmiri and probably in all Dardic
languages the following pairs of vowels are
commonly confused, i.e.
3. "All
the Dardic languages probably possess e-matra,
but only in Kashmiri do we find
positive information about it."
No categorical statement
of his based on clinching evidence appeared even
after 1933 that could release his hypothesis
from the confines of mere probability. The words
underlined in the excerpts quoted above reflect,
in fact, a fair degree of uncertainty when
studied further in the light of the linguistic
data furnished by the eminent scholar in support
of his hypothesis. The data adduced by him in
this regard is just confined to tentative
resemblances: just some casual sounds, and
vagrant vocables regardless of the evidence
offered by the structural framework that the
Kashmiri language shares with sister languages
including Sindhi, Panjabi, Marathi, Gujrati and
Bengali. By the way, it is not an old vocable
(adopted or adapted) occurring in an utterance
that indicates its lineage; on the other hand,
the structural matrix in which the
vocable is framed is a sure index to the lineage
as well as the level of linguistic development
of the utterance.
Nor does
Grierson's data throw any sure light on the most
striking peculiarity of the Kashmiri language,
i.e. the morphology of the verb that carries
with it the pronominal morphs as well as the
synthetical case-morphs of the agentive and the
accusative dative. Let us take Vonmas,
for instance, meaning: I told him.
The form is partially like the Sanskrit avadam;
but more closely, like the Perisan goftamash
(which carries the agentive as well as the
accusative markets). Was this trait of the old
Avestan-Vedic verb-morphology, somehow, alive in
the literary memory of Kashmir at the time
Kashmiri was evolving out of the regional
Prakrit-Apabhramsa round about the tenth
century?
The linguistic
features vaguely claimed to be shared by the
Dardic languages are by no means peculiar to the
Shina- Dardic Group, but are already there in
the Indo-Iranian heritage. Even if Dardic impact
be detected and conceded here and there, it is
too meagre and superficial to warrant
formulation of the Dardic origin of Kashmiri.
Origin lies not on the surface but has to be
identified at the deep structure of the syntax.
Similarly
untenable is Grierson's insistence on
formulating two main varieties of Kashmiri
fondly labelled by him as Hindu dialect
and Muslim dialect. The two versions of
the Prodigal son (The Biblical Parable)
furnished under the two labels betray
methodological arbitrariness because both the
versions can be taken as free variation of the
Kashmiri utterance common to a Hindu as well a
Muslim speaker of the language.
Calling 'Akis
mahnivis aasy zu necivy' typically Hindu,
and 'Akis shakhsas aasy zu necivy'
typically Muslim, in contradistinction with each
other is quite simplistic, even ludicrous. A
Hindu and a Muslim could both have used either
of the two vocables, mahnavis and shakhsas
with equal ease and could also have used zanis
without any inhibition. Both are sensible enough
to operate appropriate registers of
socio-cultural context irrespective of religious
denomination. The next sentence (in the Parable)
goes a step further in cooking up the myth of a
Hindu dialect and a Muslim dialect in terms of
the vocables manz and andar
(respectively) i.e. in timav manza dop koonsy
hivy maalis and timav andra dop lokuty
hivy maalis.
Grierson seems to
have been unconsciously inhibited by the Fort
William model of the Hindu/Urdu syndrome, in
terms of Mir Aman's Urdu and Lallu Ji
Lal's Hindi, both meant to enlighten the
new entrants into the Indian Civil Service under
the Raj. Obviously, Grierson's assistants had
not cared to develop a suitable mechanism for
verification of the linguistic samples furnished
to him in response to indoctrinative terms of
reference, somewhat like: speak this as a
typical Hindu/ as a typical Muslim.
Reckless
enthusiasts (innocent of linguistic
perspectives) have taken widely extreme postures
regarding the origin of the Kashmiri language.
On the one extreme end are those who are
inspired by Khwaja Nazir Ahmad's Jesus in
Heaven or Earth (1953). Taking their stand
on chance resemblance of sounds detected
in words (of remotely distant stocks) they seek
to prove that Kashmiri owes its origin to
Hebrew moorings. On the other extreme end are
those who claim that the Kashmiri language is as
old as the Vedic. (Every Indian language, of
course is!) Neither of these cadres of crusaders
has cared to consult the Kashmiri language
itself as to the stratification of its
structural evidence. The evidence of the
structural matrix of the Kashrhiri utterance
conclusively establishes that the language of
Kashmir is a late medieval development of the
Indict (Prakrita- Apabhrams'a) stock, and is
quite akin to other modern Indian languages of
the Indo-Aryan family.
Historically
studied and structually scrutinized, the
Kashmiri language doubtlessly appears to have
emerged out of a Prakrita-Apabhrams'a substratum
of the region round about the X century. Why
else should Ksemendra (XI cent.) have
recommended the prospective Sanskrit poets of
the time to positively study the bhasa-Kayya
(: Verse in the regional dialect of Kashmir)
alongside the Prakrita- Apabhrams'a Kavyas?
A few years later, Bilhana, another celebrity of
Kashmir, admires the women of his native land
for their superb command over both Sanskrit and
Prakrit which they wielded with equal ease as if
they were wielding their mother tongue
(unequivocally termed janma-bhasa).
Obviously the
mother tongue, in due course, developed into
what Siri-Kantha (XIII cent.) has described as sarva-
gocara desa-bhasa (: the language widely
understood in the region by one and all),
written of course in the Sharada script.
The nomenclature
(: Kashmiri), however, is recorded for the first
time by Amir Khusru in his Nuh Sipihir
(C. 1300 A.D.). He mentions the word Kashmiri
alongside Lahori and Sindhi as an
outstanding name in India's linguistic landscape
of the times.
Yet, dominated by
the classical language, the vehicle of elitist
culture, Kashmiri had to remain content as a
medium of lowbrow (folk) culture, mostly
catering to the literary needs of the
non-privileged. It was generally cultivated by
those that either had the inner urge to compose
verse in the mother tongue or by those that
simply failed to make a mark in the classical
language. It, nevertheless, flourished as a
language of rich expression as is reflected by
its folksong and folktale sparking with
proverbial collocation.
In this context
it would be worthwhile to get a peep or two into
the historical legacy of the classical language
that have left their deep impress on the
Kashmiri language by conditioning its growth in
terms of form as well as scope.
The earliest
evidence of the Sanskrit-writing in Kashmir is
that of the Sarvastivada tradition of the
Mahayana preoccupying itself with dissemination
of the Dhamma, as perceived and interpreted by
Kashmiri savants and scholars. It was their
reputation for eminence that attracted Hieun
Tsiang to Kashmir (in 631 A.D.) where, as many
as twenty scribes were placed at his disposal
for copying manuscripts preserved at the
Jayendra-vihara of the city. The Chinese
pilgrim's impressions of his two years' stay at
the Vihara are an eloquent testimony to the
pervasive presence of Sanskrit in Kashmir.
The language may
not ever have been a spoken language of the
Valley; yet it continued to be not only the
language of Kashmir's court and culture but also
of creative as well as critical writing till the
late 14th century. It contributed to religious
thirking and aesthetic appreciation as also to
poetic articulation, both lyrical and
reflective. Among its outstanding contribution
may be mentioned:
1. The philosophic
writing on Kashmir Saivism, particularly on
the Trika Dars'ana also called the Pratyabhyna.
2.
Systematization of various schools of Indian
Poetics propounding original points of view
not only on Rasa but also on Riti,
Dhvani, Vakrokti and Aucitya.
3. Collections
of (Brihatkatha) tales. Somadeva's
Kathasaritsagara, in particular, provided the
models for various versions in world language,
through the mediation of the Persian
rendering.
4. Historical
narratives like the Rajatarangini of Kalhana
who struck a new path in verse-writing by
structuring the historical flux of time into a
sizable chronicle covering some currents and
cross-currents of Kashmir's past down to the
middle of the twelfth century.
5. The satire
of Ksemendra who caricatured agents of
administrative bungling and debunked promoters
of moral dereliction.
Manuscripts of these
Sanskrit works, have come down to us in the
Sharada script which emerged out of the Brahmi
(Gupta) script towards the beginning of the
ninth century. Naturally, therefore, the same
script served the purposes of Kashmiri language
also when it came to be written in the tenth
century. Curiously enough the script continued
to be in use for some time even after the advent
of Islam and for a few years coexisted with the
Persi-Arabic script particularly on some
tomb-stones.
Sanskrit,
naturally, continued to be the language of court
and culture for a few years even after the
advent of Islam (in Kashmir) till the Persian
language totally replaced it as the language of
court and administration. Establishment of Islam
in the Valley (by the middle of the XIV century)
opened up a two-way intercourse between Kashmir
and the centres of Persian culture, particularly
Khurasan, Samarkand, Bukhara, Merv and Herat.
Divines and Sufis from these seats of learning
and culture brought with them the Persian
language and literature, while princes, scholars
and traders from Kashmir also felt tempted to
see a bit of the outside world.
Interlinguistic
exchanges threw up valuable works like Mulla
Ahmad Kashmiri's Bahr-al Asmar (: Persian
rendering of Somadeva's Kathasaritsagara),
prepared at the instance of Zain-ul-abidin
(1420-70 AD), and Srivar's Kathakautuka
(Sanskrit rendering of Jami's Yusaf-Zulaikha)
prepared in 1505 AD. During the Mughal period
(1586-1752 AD) in Kashmir, we find a galaxy of
Kashmir's Persian writers rubbing shoulders with
their contemporaries from Iran, particularly
form Mashad and Hamadan, besides those from
other parts of the subcontinent. Persian, thus,
flourished and lingered on in Kashmir as
language of administration down to the reign of
Maharaja Pratap Singh (1885-1925 AD) when Urdu
and English (in part) took over from it.
Yet, during the
five centuries of its sway in Kashmir the rich
language produced over three hundred writers and
more than a thousand (major and minor) works,
creative as well as critical. Its popularity
with all sections of Kashmirian society became
so pervasive that even the Kashmiri Pandits felt
tempted to read their masterpieces like the
Mahabharata, Ramayana, Bhagavata, Yogavasistha,
Shivapurana and Bhagavat Gita in Persian
rendering. Most of the Pandit families treasured
the Manuscripts of the Sirr- e Akbar by
Dara Shikuh who during his visit to Kashmir was
inspired to undertake the Persian rendering of
the Upanishads. In the prologue to the work he
informs us how he felt induced to attempt such a
gigantic task of cross- cultural dissemination
when in 1050 A.H. (corresponding to 1640 A.D.)
he was thrilled to see his preceptor, Akhun
Mullah Shah (at his Hari Parbat abode) holding
converse with seekers belonging to diverse
orders of spiritual quest. It was on his return
to Banaras that very year that he sought the
guidance of local scholars, and completed the
work by 1067 A.H. (corresponding to 1656 A.D).
Evidently it was
the Vaak-Shruk temper of Kashmir that had
enraptured Akhun Mulla Shah, highly respected
preceptor of Dara Shikuh who later on, in his Majma-ul
Bahrin (The Confluence of the Two Oceans)
shared his awareness of spiritual affinities
with his readers, Muslims as well as
non-Muslims. No wonder that even non-Muslims of
Kashmir enjoyed reading Persian classics like
the Mathnavi of Moulana Rumi, the Shahnama of
Firdusi and the Sikandarnama of Nizami. These in
fact, used to be taught in the maktabs
often run by Kashmiri Pandit Akhuns who
had no inhibition in popularizing Persian
handbooks even on the Karmakanda (ritual)
including chunks of Jyotisha (astrology) and Ayurveda
(: Indian system of medicine). Such handbooks,
often, revealed in quoting excerpts from
original (Sanskrit) texts in the Sharada script.
Some tracts on Kashmiri music of the Sufiana
Kalam variety also were compiled in the Sharada
script which almost withered away by the end of
the nineteenth century.
It was natural,
therefore, that when Persian progressively
became the language of administration as well as
cultural intercourse, Kashmiri also adopted the
Persi-Arabic script which since has been
accepted as the official script after a number
of attempts at modification. These were meant to
ensure due representation of sounds specific to
the articulation of Kashmiri phonemes.
Earlier, however,
the Nagari script was first employed for the
Kashmiri language by Pandit Ishwar Kaul for his
monumental work on Kashmiri Grammar titled Kashmira-
Sabdamritam. His system of diacritics was
adopted by Grierson not only for his Dictionary
of the Kashmiri Language, but also for his
editions of Kashmiri classics like Sivaparinaya,
Krishnavatara and Ramavataracarita,
published by the Asiatic Society of Bengal,
Calcutta. During mid twenties Toshkhani adopted
it with slight modification for his Kashmiri
Primer and Granz Vyad (on Calculation)
and also for small anthologies like Sundar-Vaani.
Those very days the Bahar-e-Kashmir of
Lahore included a section on Kashmiri in the
Devanagari script. In mid-thirties the Pratap
Magazine of the S. P. College, Srinagar, started
Kashmiri sections in both Persian and Devanagari
scripts.
Later, Masterji
brought out an abridged text of Parmanand's
works in two volumes of Parmananda-Sukti- Sar
and published his own collection of verse, Sumran
also in both the scripts. But the first
persistent attempt to employ the Nagari script
for the purposes of contemporary Kashmiri was
made by the periodical, Pamposh of Delhi.
Later the practice has been commendably
continued by the Koshur Samachar of the
Kashmiri Samiti, Delhi.
The Kashmiri
language which has throughout missed court
patrongage except for a brief period during
Sultan Zain-ul Abidin's reign (1420-70) had,
however, to face the odds and carry on at the
folk level despite elitistic disinterest
bordering on classical arrogance. Though denied
facilities of schooling in it, the language
persisted in its non-formal role as an
inevitable medium of interpretation even in the
State schools at the Primary level as it had
done earlier in Pathshalas and Maktabs.
The language continued to perform the vital role
of an interpreter even in the early forties when
the State introduced Asan Urdu in both
the (Persian and Nagari) scripts as the common
medium of instruction at the Primary level.
As Urdu in both
the scripts was introduced on the recommendation
of a Committee with Zakir Hussain as the
Chairman and Khwaja Ghulam-us-Sayedain as
Secretary, the other members being Siddheshwar
Varma and Raghuvira. The committee, in fact,
produced a basic Glossary of Asan Urdu Terms
(published in both the scripts). Some how the
project was not effectively followed up after
Saiyedian relinquished the State job.
During the
mid-seventies, however, it was again deemed
advisable to equip school teachers (of the
State) with a knowledge of both the scripts but
mysteriously, again, the scheme was shelved,
almost hushed up, despite the fact that the
Kashmir University Department of Correspondence
Courses, now called Distance Education, got a
set of textbooks prepared in each of the two
scripts.
Meantime, the
Kashmir University set up a Kashmiri Department
for post-graduate studies in language and
literature with the laudable objective of
producing competent Kashmiri scholars who could
in due course be employed as Kashmiri teachers
in the Higher Secondary Schools. Later, perhaps,
they could think of coming down to the Primary
level. Anyway, from the apex to the base, a new
strategy, no doubt, but in response to what
exigency? Nobody knows; even those that have
cared to know do not know for certain.
What one knows
for certain, however, is that by early eighties
a whispering compaign was set afoot (in the
Valley) against any attempt to pinpoint strands
of composite culture symbolized by the Vaak
of Lal Ded and the Shruk of Nund Rishi
(Sheikh Noor ud Din Noorani). Any such attempt
was derided as highly objectionable in the
changing circumstances of militant insurgency.
What was sought to be aggressively highlighted
was any point of departure of Kashmiri language
and culture form anything that carried echoes of
Indian heritage of inter-community concord and
harmony, perceiving unity in diversity.
Such being the
latest scenario of inhibitive manoevers in the
Valley, the linguistic predicament of the State
has assumed a graver complexity. Administrative
disdain has become fortified by a clannish
hostility to the mother tongue dreaded as a
cultural rival to the Urdu language. The
reactionary zealots view it as a vital link in
the chain of fundamentalist postures of
insurgency. The damage done to the genuine cause
of Kashmiri seems to be nobody's concern. A
canard has been cunningly floated that it is the
Central Government that thwarts the State
Government's efforts to introduce the Kashmiri
language at the Primary level. An insidious
campaign to brainwash the youngsters clamouring
for speedy redressal of the sidetracked cause
has created the wrong impression that the State
would have given the mother tongue its due if
the Centre had not stood in their way. The
distortionists boistrously argue that the Centre
dreads the Kashmiri language as a focal point of
Kashmiri identity. According to the canard the
centre would not like the younger generation to
appreciate how the Sahitya Academy (at the
Centre) is keen to see that the Kashmiri
language presents its best year by year. If the
State fails to give it a proper go how can the
Centre help it?
Administrative
incanvenience, after all, is not incurable; it
can be sagaciously managed provided there is the
will to do so and egalitarian perspectives are
allowed to operate undaunted by chauvinistic
pressures. Let us probe the genesis of these
pressures, succumbing to which even the
well-meaning initiatives were foiled from time
to time.
It appears that
during the fifties the New Kashmir aspirations
were dynamic enough to give the Kashmiri
language a chance. The language was made at one
stroke a subject of study as well as a medium of
instruction. But soon the overcautious
bureaucracy seems to have had after thoughts.
They viewed the experiment as extremely
inconvenient, for, despite its constitutional
status Kashmiri, after all, was a mother tongue
likely to inspire other mother tongues of the
State also to press for their claims to be
accommodated in the school curriculum. What
added to their perturbation was the displacement
of Urdu the mother tongues were likely to cause.
It was easy for wirepullers to take refuge under
the blanket concern for 'national integration.'
The pretence,
however, could easily be knocked out of bottom
by pointing out that the mother tongue would
peacefully co-exist with Urdu, the link language
of the State. It should be the proud privilege
of Urdu to perform its mighty role, coordinative
as well as creative. As a coordinator it would
introduce the mother tongue to one another,
while as a vehicle of creativity it would enrich
them by exposure to innovative articulation
manisfesting itself in the subcontinent and the
world. It need not tread upon the heels of any
other tongue of the State, much less the mother
tongue which certainly deserves a proper place
of its own at the initial stages of schooling.
The link language (Urdu) has not only to
accommodate the mother tongue by respecting its
inalienable right to form the corner stone of
the edifice called schooling but also to place
at its disposal the consolidated funds of its
maturity. But will the State allow it to perform
its genuine role in the circumstances?
A child has,
after all, to outgrow the smaller circles into
wider circumferences of socio-cultural
interaction. Hence the need to learn a language
or two over and above the mother tongue for
which there can be no substitute whatsoever. It
is high time, therefore, that no more time is
lost in rehabilitating the Kashmiri language
primarily as a mother tongue.
The linguistic
predicament of the State, accordingly, is a
pedagogic challenge to ensure proper placement
of various languages and dialects spoken in an
area of linguistic criss- cross, by working out
a viable order of priorities and a sustainable
system of linkages. The task concerned is, no
doubt, a tough one, but it certainly deserves to
be undertaken on a project basis.
Subject to
availability of a basic minimum of instructional
material any mother tongue can be introduced as
the first language at the initial stage of
schooling, but as emphasized earlier, one and
only one script should be introduced at a time
during a single term. A second script should be
taken up only after the first one is thoroughly
drilled. Overambitious parents may expect their
child to flaunt his/ her acquaintance with the
Roman script even before he/ she has practised
the script of the mother tongue; but perceptive
teachers will take care not to allow such
inflictions. No such project nevertheless, can
be worked out in isolation. May be the NCERT
also will have to lend a helping hand in this
regard by reconsidering some of its rigidities
and taboos in the context of simultaneous
introduction of at least two scripts, Nagari and
Roman, for instance. In case the script of the
link language happens to be different from that
of the mother language, the pupil may have to
learn a third script also, as (for instance) in
the case of Panjabi and Bodhi. But, to lighten
the instructional burden and optimise the
learning output viable strategies of teaching a
script can be suitably devised and gainfully
employed.
Linguistic
predicament of the State, thus, calls for
appropriate logistics of pedagogy involving a
thorough overhaul of curricula and syllabi at
the initial stage. As a suggestive illustration,
for instance, a viable model could be worked out
on the following lines, in the context of the
Kashmiri language:
At K.G. level:
1. L.K.G: Action-oriented
(playway) chit-chat in the mother tongue with
reference to telling models and charts
facilitating an awareness of the child's links
with his/her associates and immediate
surroundings. No script is to be taught at this
level.
2. U.K.G: Similar
programmes in the link language (Urdu) in both
the scripts, Persian and Nagari, may be run
facilitating interlinguistic comprehension.
GRADE ONE
I Term: The script of the
mother tongue may be taught through
phonegraphemic pictorial making the process of
learning immensely absorbing. Special care has
to be taken to enable the new learner to
recogrize the correspondence between the sound
of the alphabet and the graphemic visualization.
The visuals have to be duly followed up with a
fascinatingly thorough drill in writing the
letters in significant sequence so that the
learner is in a position to identify the
scripted form of the utterance he/she is already
familiar with.
II Term: A Zero-Reader
featuring the basic utterance patterns of the
Kashmiri language framed in significant contexts
and situations, should certainly inspire the
learner to go ahead on his/her own.
GRADE TWO
I Term: With Kashmiri as
the main medium of instruction, rudiments of
environmental geography, civics, general science
and mathematics may be imparted.
II Term: Side by side, a
well-integrated programme of conversational
segments of the link language (Urdu) may be
worked out, through a suitable Zero-Reader. The
Reader is expected to feature basic essentials
of Urdu utterance ensuring a thorough
comprehension of a generative framework within
which new vocables could be fixed up as and when
needed.
GRADE THREE
I Term: Kashmiri would
continue to be taught as a regular subject while
Urdu (in either script) would take over from it
as a common medium of instruction.
II Term: Roman script
would be introduced after an absorbing drill of
visual interface with the graphemes in terms of
easily recognizable pictures indicating the
sounds concerned in telling sequences.
GRADE FOUR and FIVE
Urdu will continue as the
common medium of instruction, throughout and,
besides, shall be there as a subject of study.
Kashmiri will be taught as a subject of study
ensuring a suitable cross-section of curricular
needs as well as a vital interface with the
language. The linguistic predicament of the
State certainly clamours for a timely experiment
like the one suggested above.
Source:
Jammu, Kashmir &
Ladakh - Linguistic Predicament
Edited by: P.
N. Pushp and K. Warikoo
Himalayan Research and Cultural Foundation
Har-Anand Publications
|