Chapter
1
Secessionist Movements
INTERIM GOVERNMENTImmediately after the accession of the
State, an Emergency Administration was constituted by the National Conference
to help the State Government to meet the emergency created by the invasion.
In March 1948, the Emergency Administration was dissolved and replaced
by an Interim Government which was vested with all the authority to conduct
the administration of the State. The Interim Government was constituted
by the National Conference and headed by Sheikh Mohammad Abdullah.
The induction of the Interim Government
virtually brought the autarchy of the Dogra rulers to its end, and marked
the beginning of a more pernicious era of servitude and oppression for
the Hindus in the State. The Interim Government which ruled the State by
ordinance and governed the State for almost a decade, enforced Muslim precedence
in the goverment, society and the economic organisation of the State.
The Interim Government ordered the
resumption of all landed estates and Jagirs and the imposition of ceilings
on land holdings, without compensation. to socialise all production in
land. The Interim Government, further ordered the nationalisation of industry,
communications and transport and all commercial enterprise in order to
establish a classless society in the State, which the National Conference
claimed, was envisaged by the manifesto of the Conference, the 'New Kashmir'.
However, though the land reforms were applied to the Muslims and the Hindus
in Jammu with equanimity, and they were secured, land which they retained
within the postulated ceiling of 21 acres, the Hindus in Kashmir, including
the Kashmiri Pandits were dispossessed of all their landed possessions
by a campaign of land grab which the National Conference cadres carried
on with the help of the administrative agencies now under their complete
control. Legal redress claimed by the Hindus for the restoration of their
rights in land was denied to them and most of the cases filed by Hindus
in the concerned tribunals and the revenue authorities were hung up, forcing
most of the claimants to abandon their lands.
The nationalization of industry,
communications and transport and various commercial enterprises, which
the National Conference emphatically claimed, would usher in the State
a classless society, was also used to dissolve whatever property interests
the Hindus possessed. Special license systems were devised to recanalise
financial resources and state patronage to enable the Muslims, whose property
interests had been deliberately saved from the nationalization, to establish
industries and private transport, organise private trading and purchase
immovable property in commercial enterprises. State-sponsored marketing
agencies were formed, ostensibly to exclude the middlemen, but in actual
practice, to provide facilities to Muslim enterpreneurs to monopolise trade
and commerce of the State. By the time the Interim Govemment was dissolved
in 1953, a new Muslim middle class had replaced the socialism the National
conference had set out to achieve at the cost of the Hindus.
While the process of the dispossession
of the Hindus from their property was being carried out, a widesprcad campaign
of removing Hindus from the State services was undertaken, ostensibly to
liberate the State from the Hindu mercenaries of the Dogra regime and allegedly
to correct the communal imbalances, the Dogras had engendered in the administrative
organisation of the State. In the 'New Kashmir' manifesto, the National
Conference had committed itself to the right to equality and right to protection
against discrimination on the basis of religion. "The equality of all rights
of all citizens", the New Kashmir Manifesto stated, "irrespxtive of their
nationality, religion, race or birth in all spheres of national life, economic,
political, social, shall be an irrevocable law". The Interim Government
was law unto itself; it cast overboand all the commitments of the National
Conference to secularism and 'New Kashmir' and insisted upon the restructurisation
of the State Gavernment in accordance with population proportions, to ensure
the Muslim majority its place of precedence in the admimstration of the
State. Besides arbitrary removal of the Hindus from the State services,
the Interim Government imposed a virtual embargo on the recruitment of
Hindus to all employments in the State.
The ruthless communalisation of the
framework of the society and the state which the Interim Government undertook
to accomplish, was extended to the admission of the Hindus and the other
minorities to educational institutions as well. A limitation was placed
on the entry of the Hindus and other minorities to the educational institutions
and nominations made by the State Government to the technical trainings
and the grant of scholarships. Quotas were filled for the Hindus and the
other minorities for admission to educational institutions on three different
criteria in the three regions of the State in the Kashmir province where
the Hindus and the other minorities constituted 9 percent of the population,
quotas were filed accordiing to the proportion of their population. In
the Jammu province, where Muslims formed a small minority of the population,
special quotas for their admission were filed on the basis of their economic
and educational backwardness. In the Ladakh region, the Buddhists were
excluded from all quotas, eliminating them completely from the reservations
for admissions to the educational institutions made on the basis of educational
backwardness. In an unabashed self conceit the Interim Government applauded
its efforts to communalise the society in the State, a process which ultimately
led to the emergence of Muslim extremism in the State.
The economic strangulation of the
Hindus in Kashmir, particularly their exclusion from the government and
administrative processes and the restrictions placed upon their admissions
to educational institutions had a devastating effect on them. The policy
of communal precedence was vigourously followed by successive State Governments
and the Hindus continued to suffer almost to the present day, the ravages
which communal precedence wrought in the entire State. In Kashmir, the
Hindus gradually abondoned their homes and migrated to the other parts
of India in search of their livelihood. More than two lakhs of Kashmiri
Hindus were compelled to migrate to Jammu and the other parts of India.
The fate of the displaced Hindus
and other minorities from the territories of the State, occupied by Pakistan,
turned to be worse. They were never rehabilitated in the State, though
fairly large evacuee properties and land, left behind by the Muslims who
went over to Pakistan or the occupied territories of Azad Kashmir, were
retained by the Governrnent as a dosely guarded possession for a long time,
and they surreptitiously made over to Muslims and their religious trusts,
leaving the Hindu refugees high and dry. This happened inspite of the fact
that all properties belonging to the Hindus and the Sikhs, their religious
places and endowments, left behiud in the occupied territories, were appropriated
by the Muslims. Most of the religious places in the occupied territories
of Azad Kashmir were razed to ground or converted into more mundane places
of occupation.
Far more worse was the fate of the
Hindus and Sikhs who had fled from the Punjab and who were given refuge
by the Maharaja's Government in 1947. They are still living in the State
as refugees. They are reckoned out of the population of the State. In contrast.
the Muslim refugees from Tibet, who claimed to have left Kashmir about
two centuries earlier and settled in Tibet, the Afghan refugees, who trickled
into Kashmir after the end of the second world war, and thousands of Muslims,
who sneaked from the occupied territories of "Azad Kashmir", the terrtories
occupied by Pakistan, into the border districts of the Jammu province in
the aftermath of the conflicts between India and Pakistan in 1965, and
1971, were quietly resettled in the State. It is of interest to note that
the Tibetan refugees and the Afghan settlers have provided considerable
cadres to both the Jammu and Kashmir Liberation Front and the military
arm of the Jamaiti-Islami, the Hizibul Mujahidin, and a sizable section
of the hardcore of the subversive forces, operating in the Muslim majority
districts of Jammu, is drawn from the recent Muslim settlers from the occupied
territories of Pakistan.
The process of Muslimisation undertaken
by the Interim Government evoked sharp reaction from the Hindus in the
State. The distrust sunk deeper after the Interim Government secured the
exclusion of the State from the constitutional organisation of India which
the Hindus perceived as the first step in the direction of reconstituting
the State into a Muslim political organisation, independent of India. The
later events proved that their fears were not unfounded; only two years
after its institution, the Interim Government, began to look out for help
to extricate the State from the Indian fold. For vested political interests,
much has been said to whitewash the truth.
That the Interim Government was dismissed
at the back of Nehru, is not true. On 6 August 1953, only three days before
the Interim Government was dismissed, Maulana Syed Masoodi, the General
Secretary of the National Conference called upon the people of India to
recognise the claim of the Muslims in the State to their independence.
The statement read:
The real issue, it should
be realised, is that there are people in India, who are not prepared to
see Kashmir maintain its existing position. They are angry that Kashmiris
should remain aloof both from India as well as Pakistan; one should not
work oneself up necessarily to see this view being expressed. Instead,
it should be examined dispassionately. Then only can there be possible,
a correct appraisal of the situation in Kashmir. If Kashmiris rose as one
man against Pakistan, it was because they saw that, that country wanted
to force them into a position which they were not prepared to accept. If
today demands are made in India which endanger the present autonomous position
of the State and realising this danger, the people of Kashmir feel inclined
towards a third alternative, it is not they who should be blamed for it
but those who are the root cause of it.
The Maulana added:
All those people in India,
who are honestly interested in Kashmir and India, thrive together on the
basis of a willing, not forced, association, should come into the field
and organise the Indian public opinion against movement for the merger
of the State.
Maulana Masoodi conveyed in veiled terms
that equidistance from India and Pakistan alone ensured the Muslims in
the State, a political organisation which was based upon their communal
precedence in its political organisation. Masoodi claimed that since the
Hindus, the Sikhs and the Buddhists, whom he lumped together as the "communal
forces" and who formed almost forty per cent of the population of the State,
sought the integration of the State into the constitutional organisation
of India, the Muslims had a divine right to adopt an alternative to the
accession of the State "a third alternative'': that of the independence
of the State.
The Indian leaders had depended upon
the National Conference and its leaders in their struggle against Pakistan.
They had rejected the application of the partition of India to the States,
and accepted the accession of the Jammu and Kashmir to India, to neutralise
the effect of the partition in India and reconstruct the Indian States
into a secular political organisation, in which people of all faiths were
integrated on the basis of equality and protection against discrimination
on the basis of religion, caste or class. The National Conference strongly
supported the secular integration of the Indian Muslims in the political
organisation of India and vigorously opposed all political movements in
India, which supported communal precedence of the Hindu majority in India.
However, the Conference leaders guarded jealously the communal character
of the political organisation they sought to forge in the State, which
accepted communal precedence of the Muslims as its essential basis. They
insisted upon the exclusion of the State from the political organisation
of India to safeguard the Muslim majority character of the State and the
communal precedence of the Muslims in its society and politics. Jinnah
had sought guarantees from the British for a separate Muslim homeland,
in which the Indian Muslims would be absolved from the Hindu majority dominance.
Sheikh Mohammad Abdullah sought to use the United Nations intervention
in the dispute over the accession of the State, to secure a separate homeland
for the Muslims of Jammu and Kashmir.
|