Chapter 4
Genocide of Hindus
THE EXODUSA widespread and vicious campaign of
vilification was launched against the Hindus of Kashmir for their exodus
from the valley. The secularists, the leftists and the human rights activists,
who had, during the four decades of Indian freedom laboured for different
commitments and the renegades and mercenaries, who had served the British
with equal servility, levelled false accusations against the Hindus, to
cover the ugly face of the Muslim communalism and separatist violence in
the State. Concerted efforts were made to shift the blame from where it
belonged. A propaganda war was unleashed against the Hindus in Kashmir
to prove that:
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the Muslims in Jammu and Kashmir bore
no ill will to their Hindu brethren, whom they had protected from the invading
tribesmen of Pakistan in 1947, and whom they had shown the utmost of tolerance
and forbearance inspite of the repeated provocations they had received
from the Hindu communalists inside the State and in India;
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the Muslims did not pose any threat
to the Hindus in Kashmir and whatever the intensity of the violence by
the Muslim militant organisatons, inducted into the State, the deaths and assassinations
of the Hindus were only incidental to the crusade for the
liberation of the Muslims;
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the three lakhs of the Hindus in Kashmir,
one and all, had entered into 3 secret conspiracy with Jagmohan, to evacuate
the valley to enable the Governor and the Indian forces to obliterate the
Muslims;
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the Hindus in Kashmir had evacuated
from Kashmir in search of "greener pastures in India" and better prospects
under the cover of militancy;
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the Hindus in Kashmir had evacuated
because of their "threat perceptions" which did not necessarily correspond
to the "real threat" posed to their life and security.
The whole vilification campaign was
a motivated propaganda, intended to provide cover to the communal,
fundamentalist
and separatist outlook of the Muslims in the only Muslim majority State
in India. The Hindus, not only in Kashmir, but all over the Jammu and
Kashmir State, had been used as scapegoats for the failure of the Indian
leaders to contain Muslim communalism and separatism in the State. In 1947,
the Muslims sued for peace with the invading hordes of Pakistan, which
descended on the valley and the only resistance the invading armies faced,
was offered by the dilapidated elements of the Dogra army, which fought
the advancing enemy with their bare teeth. Thirty eight thousand Hindus
and Sikhs were massacred by the invaders in the territories overrun by
them. Twelve thousand Hindus including Kashmiri Pandits, perished in the
town of Rajouri alone. It is little known that the Muslim troops of the
Dogra army, almost half of its strength, deserted and fraternised with
the enemy and put themselves in the vanguard of the invasion
Nor did the Muslims show any consideration
for the secular values which Nehru argued with them, formed the basis of
the Indian Constitution. The exclusion of the State from the Indian constitutional
organisation was foisted on the Congress by the leadership of the National
Conference, to Muslimise the State, and convert it into a separate Muslim
polity, which India undertook to protect from external attack. As the conflict
between the secular organisation of Indian democracy and the Muslimisation
of the State came to a head, the National Conference leadership joined
Pakistan to demand a plebiscite. The movement for plebiscite continued
for twenty-two years till 1975. The Hindus in the State, more specifically
in Kashmir, bore the brunt of the Muslim separatism all along the years,
the movement for plebiscite raged in the State. With the Congress-Front
accord in 1975, the Congress leaders handed over the whip to the Front
leaders, who used it to destroy the Hindus and those who had opposed them
in their fight against India. After 1975, the recruitment of the Hindus
in Kashmir to the services in the State, was reduced to an average of l.8
percent, the rest being reserved for the Muslims. The traditional tolerance
of the Muslim majority in the State had sharper edges, which always cut
the Hindus deeper. An unwritten covenant operated to dislodge the Hindus
from their homes, their lands and their professions. In 1990, the process
of the ethnic cleansing of the Hindus was completed.
The Kashmiri Hindus and Jagmohan
along with the Indian Security Forces were the victims of a conspiracy which had international ramifications. Who was where in this
conspiracy will be revealed by future history? It is inconceivable that around three
lakhs of people would have lifted themselves out of their homes, leaving
behind their property and lands, means of livelihood and their temples,
on the bidding of Jagmohan, paid thousands of rupees for being ferried
across the Bannihal, and landed in the wilderness of exile. The exodus spread
over a year from December 1989, to the end of 1990. The Congress leaders,
run- away renegades among them, the neo-left leaders and the free market
reformists were so blinded by their sense of self-righteousness, that they
refused to pause for just a while and ponder on whether a whole community
would have suddenly run wild and flung themselves into the oblivion.
Hindus in Kashmir constituted a self-contained
class of people who lived at low levels of income compared to the lowest
fringes of the powerful and affluent Muslim middle class. Most of them
owned their houses, with only 6% of their families living in rented quarters.
Most of the houses had small and large compounds which were traditionally
considered to be a necessity in Kashmir. In the villages as well, where
they mostly lived on small agricultural holdings and orchards, they owned
their own houses, kitchen gardens, rared livestock, mainly cattle, and
generally earned additional income from professional services, like dispensing
medicine, teaching, book-keeping etc. A sizeable section of the community
worked as wage earners, domestic servants, and errand-boys.
The Hindus of Kashmir had a rich
cultural heritage. They possessed numerous religious endowments and shrines
and ancient temples built during the reign of the Hindu monarchs. There
were many famous centres of religious pilgrimage like the Amar Nath Cave,
Kheer Bhawani shrine on the outskirts of the Srinagar city, the Sun Temple
at Martand, Mattan, the Sharika Temple on the flank of the Hari Parvat hill
and the Gangabal shrine, considered to be as sacred by the Hindus in Kashmir,
as the Ganges. The religious endowments were once rich and prosperous and
held in their possession Maufi and Mukharari lands, enough to meet their
expenses. Much of the land attached to the temple shrines and religious
endowments was nibbled away by the Muslim partisans with the connivance
of the State administration under the cover of the land reform legislation
which exempted religious endowments from its operation.
Like the other tradition bound, endogamous
and native peoples, the Hindus, with an incredibly long history, extending
into pre-historic, proto- Aryan, latter stone age culture, formed an inseparable
part of the cultural identity of Kashmir and its personality. Because of
their endocrine cultural patterns, local ritual structures blended with
the Vedic religious precept and practice and their pride in Sanskrit civilization,
they had a deep sense of attachment and belonging to their land, which
they addressed in their worship as the "Mother, who had given them birth"
. How should they have suddenly torn themselves from their racial moorings,
abandoned their homes and their temples and quit the temperate and salubrious
climate, in which generations of their ancestors had lived, to throw themselves
on the charity of the world in the arid tropics of Jammu and beyond? How
should they have fallen so low in their own esteem that they should have
walked out of their homes on the bidding of Jagmohan, who sought their
evacuation to clear the decks for an onslaught on the Muslims ?
The Hindus were scattered all over
the valley and it is unbelievable that in the chaos, which engulfed the
valley in January 1990, with the Muslim crusaders having spread all over,
Jagmohan' s spies could have moved around to organise the exodus of the
Hindus. The stark truth is that as Jagmohan flew into Kashmir a day after
he was sworn in as the Governor of the State, hundreds of vehicles carrying
the Hindu refugees were speeding down the treacherous Banihal road towards
Jammu.
The Hindus loved their land, perhaps
with a greater spiritual commitment than the Muslims, because they were
not imposters and they had lived in the valley, generation after generation,
over thousands of years. They had a greater sense of national belonging,
with its roots in the geography of their land. They were no conquerors;
they had risen from their soil. A survey based upon stratified sampling,
structured questionnaires and interviews was conducted to ascertain the
circumstances in which the Hindu population in Kashmir evacuated. 56 per
cent of the respondents living in towns, thirty eight per cent living in
the villages and 12 per cent living in the remote villages, stated that
they were marked for death and according to the information they received,
they had a day and a half to make good their escape. Thirty eight per cent
of the respondents living in the towns, 13 per cent respondents living
in the villages and 12 per cent respondents living in the remote villages,
stated that they received information that the names figured in the hit-lists
of various terrorists organisations. Forty three per cent of the respondents
living in the towns, 28 percent respondents living in villages, and 22
percent living in remote villages, stated that they heard rumours of their
names having figured in the hit-list of the various terrorist organisations.
Sixty eight percent respondents living in the towns, 42 percent respondents
living in the villages and 8 percent respondents living in the remote villages
stated that they received threats from various terrorist organisations through
emissaries. Six percent of the respondents living in the towns and 2 percent
respondents living in villages stated that they received instructions to
appear before Muslim tribunals after Friday prayers, in the local mosques,
to explain their anti-struggle conduct. Less than one percent of the respondents
accepted that they appeared before the tribunals. The rest of the respondents,
so summoned, left their localities before the appointed date for hearing.
A scholar of sociology and history, resident of Srinagar city, stated in
an interview: "I was already informed that a Naka, a ring had been thrown
around the locality where I lived, with the intention to gun me down, whenever
I came out of my house. I did not stir out, and as the day wore by, the
fear gripped me that with the fall of the night, the terrorists would raid
my house. As the night set in, I sneaked out of my house, wrapped in a
blanket. It had begun to drizzle and I was perhaps able to give a slip
to the people who possibly had a bandoned their watch. The information
that I would be waylaid was secret1y communicated to me by a young lad
of my own community. I left my home and took refuge at a fairly distant
place in the house of a relative. The next day the militants sent a delegation
of the local mosque committee to my home. Most of the men in the delegation
were known to my people. In polite words the members of the delegation
told my family members that reports about my anti-struggle activities had
reached the militant forces, and therefore, it would be right for me to
appear before the Muslim congregation on Friday, where my explanation would
be considered sympathetically and the members of the delegation would ensure
that no harm was done to me. My family members assured the delegation that
I would appear before the congregate judgment. During the ensuring night,
my people quietly shifted out of the house with the least little belongings
they could carry in a small vehicle, hired at an exorbitant price. The
vehicle reached the outskirts of Srinagar in the early hours of morning,
where I had been instructed to wait. No one spoke a word. The vehicle sped
away and by the onset of the dawn, the vehicle was racing up the hill slopes
of Banihal."
There is enough ground to believe
that the danger of widespread massacre of Hindus, particularly the Kashmiri
Pandits, was imminent and a single false step would have cost them thousands
of their lives and perhaps, the honour of their women. Thirty eight percent
of the respondents living in the towns, 46 percent of the respondents living
in villages and 71 per cent respondents living in remote villages, stated
that threats were communicated to them through their Muslim neighbours
and acquaintances. Forty two per cent of the respondents living in the
towns, 69 per cent of the respondents living in villages and 68 per cent
of the respondents living in remote village stated that secret intelligence
reached them that they had been accused of espionage for India. Most of
them stated that they knew that the accusation of "Mukhbiri" or espionage
was the warrant of death. Sixty one per cent of the respondents who received
information of being accused of "Mukhbiri" stated that they left their
homes in the darkness of the night to avoid interception. Thirty two per
cent of the respondents living in the towns, 41 per cent in the villages
and 76 per cent of the respondents living in the remote villages stated
that they had secretly been counseled by their Muslim neighbours to shift
to Jammu as conditions for their stay in Kashmir invoked risk to their
lives. Eighty two per cent of the respondents living in the towns and 57
per cent living the remote villages stated that the long discourses, broadcast
on the public address systems of the Muslim mosques on the sacred mission
of the Muslim crusade in Kashmir, warned the infidels and traitors to leave
Kashmir or face death. A political activist of Anantnag district in Kashmir
stated in an interview: The warning was not veiled: it was blunt and outright.
The amplifiers fit on the minarettes of the mosques, shrieked vengeance
against the infidels and exhorted them to leave or face death. 'Ay Zalimo,
Ay Kafiro. Kashmir Hamara Chor Do', meaning: 'O oppressors; O infidels:
quit our Kashmir'', was one slogan which was repeatedly broadcast from
the mosques throughout the length and breadth of the Kashmir valley. These
are the facts of history. The first attack of the Muslim militancy was
focussed on us. The people in India must know the truth. The longer the
truth is concealed, graver are the dangers to the nation". Sixty two percent
of respondents living in the towns, 21 percent respondents living in the
villages and 8 per cent of respondents living in remote villages, stated
that they read notices printed in Urdu Newspapers, warning the Hindus to
leave Kashmir within specified time limits. Sixty seven per cent of the
respondents living in the towns and 47 per cent of the villages were forced
out of their homes to join the rampaging mobs in the streets during the
night of 19 January 1990. Eighty one per cent of the respondents agreed,
that they hid their women and children lest they were attacked. Twelve
per cent of the respondents accepted that unruly bands of strangers entered
their homes and their behaviour was menacingly dangerous. Eighty one per
cent of the respondents stated that during the night of 19th January, 1990,
and the nights which followed, they hid their women folk and their children
from the unruly strangers who broke into their homes. Eighty seven per cent
of the respondents living in the towns, sixty seven per cent of the respondents
living in villages and sixty eight per cent of the respondents living in
the remote villages stated that they did not dare lodge any complaints
with local Police Stations because (a) they feared retaliation by the militants
(b) their identity would be revealed to the militants by elements in the
Police Stations who were in contact with the militants, (c) the militants
kept a strict watch on the Police Posts. Seventy nine percent of the respondents
living in towns and thirty eight per cent living in villages stated that
the Police Posts in their local areas did not function.
Seventy eight per cent of the respondents
living in the towns and 83 per cent respondents living in the villages
stated that they apprehended attack on their womenfolk. "There was a menacing
fear among us", an octogenarian Kashmiri Pandit stated in his interview,
"that our womenfolk would be subjected to assault. Various ominous rumours
floated round that the young Hindu women would be rounded up for mass conversion
to Islam. The rumours were not completely unfounded, several families
in my locality secretly confided in me that they had seen suspicious characters
prouling around their homes at the odd hours of the day. These families
were among the first to quit our locality. 86 per cent of the respondents
living in towns accepted having decided to abandon their homes and leave
Kashmir after the traumatic experience of the events on 19 January 1990,
when they found themselves left along to their fate, face to face with
death and dishonour. The stunning surprise that we received the next day
was that the entire valley had been abandoned to the wolves and the police,
the Magistracy and the law had withdrawn from all active function. Few
Kashmiri Hindus were killed on 19 January but several of the houses were
ransacked and the inmates treated with little impunity." A local teacher
living in Srinagar stated in his interview: "A Hindu neighbour a man of
some connections, told me the next day that he had made frantic telephone
calls to the office of the Governor and to some of his friends in Jammu
and Delhi, that the terror had broken out in the streets and they could
be swallowed by it any movement. Ninety three per cent of the respondents
living in towns and 63 percent respondents living in villages stated that
they did not want to join the night-long Muslim demonstration and violence,
that commenced on 19 January, 1990. Forty three per cent of the respondents
living in the towns and 14 per cent respondents living in the villages
accepted that they had evacuated under the protection provided by the Central
Security Force and (b) that they would be trapped in case the Security
cover was not available to them.
Eighty eight per cent of the respondents
stated that if they had not evacuated they would have been assassinated in large numbers. Ninety two per cent of the respondents stated that if
they had not evacuated their women would have been subject to assault.
46 per cent of the respondents living in the towns, 61 per cent in the
villages and 83 per cent living in remote villages stated that if they
had not evacuated they would have run the risk of forcible conversion from
their religion.
Fifty two per cent of the women respondents
living in towns and 86 per cent of the women respondents living in village
stated that their men were marked for death and, therefore, they pressed
them for evacuation. Sixty eight per cent of the women respondents living
in the towns and 74 per cent living in villages stated that they apprehended
attack on their homes. Sixty three percent of the women respondents stated
that they had evacuated because of the widespread assassination of the Hindus.
Eighty eight per cent of the women respondents living in towns and 96 per
cent living in the villages, accepted that they feared assault on their
families. Seventy six per cent of the women respondents living in towns
and 72 per cent living in villages stated that they apprehended wholesale
conversion of the Hindus. Eighty eight per cent of the women respondents
stated that there was no guarantee of life in their localities and their
evacuation was necessary. Ninety seven per cent of the women respondents
stated that if they had not evacuated, they would have been liquidated
in large numbers.
None of the respondents stated having
received any overt or covert instructions from the State Government or
the Governor or his office. Six per cent of the respondents in the towns
and 8 per cent of the respondents in the villages stated that they were
advised by various formations of the Central Security Forces, to evacuate
to safer places.
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