Genocide, Exodus, and Unseen Atrocities: Untold Story of Kashmiri Pundits

The picturesque region of Kashmir, once known for its breathtaking landscapes and diverse cultural heritage, has sadly been marred by a tragic chapter of history known as the Genocide of Kashmiri Pandits. This devastating event saw the forcible displacement and persecution of a significant segment of the Kashmiri population, the Kashmiri Pandits, who had been an integral part of the region's socio-cultural fabric for centuries.

The scale of this tragedy is staggering - an estimated 350,000 Kashmiri Pandits, representing nearly 99% of the Hindu population in the Muslim-majority area, were uprooted from their homes, becoming refugees in their own nation. The tactics employed against them ranged from acts of terror, including murders and arsons, to organized loot and plunder. This systematic onslaught aimed to erase not only the physical presence of the Kashmiri Pandits but also their rich cultural heritage and historical legacy.

As the Genocide of Kashmiri Pandits entered its darkest phase in 1990, the valley witnessed an unsettling transformation. What was once a harmonious coexistence of diverse religious and cultural identities turned into a tragic tale of forced exile and cultural erasure. The Kashmiri Pandits, who had contributed significantly to the region's intellectual, artistic, and social spheres for over 5,000 years, found themselves struggling for survival and recognition in unfamiliar lands far away from their roots.

The terrorism that has plagued Kashmir is rooted in an ideological struggle, underscored by distinct political commitments that are inherently fundamentalist and communal in nature. This brand of terrorism pursues the disengagement of the Jammu and Kashmir state from India, aiming to align it with Pakistan. This objective perpetuates the Islamic fundamentalist aspiration for Pakistan's territorial expansion to include Jammu and Kashmir, primarily due to its Muslim-majority demographic and stems from the dual theories of "conversion of dar ul harb into dar ul islam" and "loyalty to ummah above loyalty to nation states".

At the heart of this terrorist violence lies the determination to eradicate and subjugate the Hindu population within the state. This is because Hindus reject the notion of secession from India and are unwilling to be governed by an authority that derives legitimacy solely from Islamic law and tradition. Among the Hindu community, Kashmiri Pandits have historically been at the forefront of resisting secessionism, communalism, and fundamentalism. Consequently, this minority, characterized by their peace-loving disposition and modern outlook, emerged as the primary target of the terrorist violence.

The strategies employed by the terrorists against the Hindus in Kashmir encompass a range of tactics:

Brutal Torture and Fear Induction: Hindus were subjected to extreme torture to instill fear, coercing them into submission.

Forced Mass Exodus: By employing threats, kidnappings, and torture resulting in deaths, terrorists engineered the forced displacement of Hindus from their ancestral land. This served the dual purpose of enforcing compliance and dismantling the socio-political fabric's secular and pluralistic essence.

Attacks and Humiliation of Women: Women within the Hindu community were targeted with attacks, molestation, kidnappings, and even gang rapes to create an atmosphere of fear and humiliation.

Destruction of Homes and Properties: The homes of fleeing Hindus were destroyed and burnt to prevent their return. Their properties were looted, and their businesses were appropriated to deter any potential homecoming.

Seizure of Landed Property: The terrorists seized the landed property of Hindus, further destabilizing their economic foundation.

Desecration of Places of Worship: The social base of Hindus was systematically undermined through the desecration and destruction of their places of worship.

Appropriation of Religious Property: Hindu shrines' assets were appropriated and transferred to Muslim religious endowments, thereby erasing traces of Hindu heritage.

The orchestrators of this violence had found resonance and support across the border in Pakistan. This support played a significant role in fueling and sustaining the cycle of terror and persecution against the Kashmiri Pandits. The tragic consequences of these actions serve as a stark reminder of the far-reaching impact of extremist ideologies and the catastrophic toll they can exact on innocent lives and cultural heritage.

The plight of the Kashmiri Pandit community has been marked by a series of harrowing atrocities, as evidenced by a distressing fact sheet. Educational institutions, a cornerstone of a thriving society, were subjected to destruction, burning, and forceful occupation, leaving 105 institutions in ruins. Equally distressing, religious and cultural sanctuaries suffered the same fate, with 103 temples, ashrams, and dharamshalas destroyed or burnt. The economic backbone of the community was shattered as 14,430 business establishments, including shops and factories, faced destabilization, looting, burning, or occupation. Shockingly, around 20,000 families dependent on agriculture were stripped of their lands and primary sources of income, while 12,500 horticulture-dependent families suffered a similar fate. The very roofs over their heads became targets, with more than 20,000 houses burnt to the ground and 95% of houses subjected to looting. The human toll is equally tragic, with more than 1,100 Kashmiri Pandits falling victim to torture and killing in the valley. These stark statistics paint a grim picture of the widespread and systematic atrocities that have befallen the Kashmiri Pandit community, leaving an indelible scar on their history and heritage.

Bitta Karate (JKLF Leader) admitted to killing at least 20 Pundits and working for Pakistan
https://www.youtube.com/watch?v=VsDhlCBCD7Q&t=491s

The extent of religious sadism reached its apex in the killing of Hindus within Jammu and Kashmir by terrorist forces, presenting a gruesome tableau of extreme cruelty. These victims bore the brunt of unparalleled torture and terror, as evidenced by the methods of torture deaths they suffered. The perpetrators resorted to horrific and inhumane practices that included strangulation using steel wires, hanging, impalement, branding with scorching irons, burning victims alive, lynching, allowing victims to bleed to death, gouging out vital organs, dismembering human bodies and even drowning victims alive. Adding to the macabre nature of these acts, terrorists often engaged in barbaric rituals, such as performing 'death dances' following their heinous deeds. The dignity of the deceased was further denied, as proper cremation was frequently denied, compounding the already harrowing ordeal. These accounts reveal a disturbing chapter where sadism and terror melded into a horrifying tapestry of human suffering and brutality.

The failure of both the Jammu and Kashmir Government and the Government of India in safeguarding the Kashmiri Pandits from the grip of Islamic terrorism is undeniable. In the unique context of Jammu and Kashmir, the sole Muslim majority state in India, the protection of minority rights and their peaceful coexistence within their native land assumes paramount importance, serving as a linchpin for India's identity as a Secular Democratic State. Regrettably, the forced expulsion of Kashmiri Pandits from the Kashmir Valley stands as a poignant testament to the Indian state's shortcomings in upholding the principles enshrined in the nation's constitution, which guarantees every citizen the right to live with dignity and honor, irrespective of caste, creed, religion, or ethnicity.

Equally disheartening is the lack of robust action by leading International Human Rights Organizations, including entities like Amnesty International and Asia Watch, who have yet to fully acknowledge the extent of the genocide endured by the Kashmiri Pandits. These organizations' representatives have, as of yet, refrained from visiting the makeshift camps in regions such as Jammu, Delhi, and other parts of India, where countless families have been living for the past several years. The gradual erosion and potential extinction of a culturally rich community, bearing an ancient heritage, continue to struggle for international recognition. The failure of these atrocities to stir the collective conscience of the global community remains a stark reminder of the urgent need for advocacy, awareness, and intervention to prevent the fading away of a civilization under siege.

Kashmiri Pandits stand as custodians of a magnificent heritage and legacy, embodying ideals of fraternity and tranquility. Through their storied history spanning over 5,000 years, they have been unwaveringly dedicated to spiritual and academic pursuits, fostering values of peace, coexistence, and tolerance. As the original inhabitants of Kashmir, they hold a unique place within the region's narrative. Pioneers of Kashmir Shaivism, a philosophy centered on the unity of humanity, they have played a pivotal role in disseminating ideas of interconnectedness. Moreover, they have been instrumental in amplifying the Hinyan and Sarvastivadin sects of Buddhism, disseminating their teachings across China and Central Asia. With an enduring commitment to literature, language, science, and philosophy, Kashmiri Pandits have made remarkable contributions to the evolution of human thought over the course of history.

Tragically, the advent of Islam in the 14th century marked the onset of extreme persecution for Kashmiri Hindus. Faced with the specter of religious fanaticism in the form of forced conversions, they were left with the grim choice of embracing death or leaving their ancestral homeland. This painful reality has repeated itself multiple times over the last six centuries, leading to a series of mass exoduses.  Amid a history fraught with the rejection of coexistence and pluralism by certain factions within Muslim society, the Kashmiri Pandits have remained steadfast in their commitment to these values. In the face of relentless fanaticism, they have refrained from responding with similar extremism and violence. This resolute stance sets them apart in a world besieged by ethnic and religious conflicts, where violence often emerges as the preferred means of advancing political claims. The Kashmiri Pandits stand as a rare beacon of tolerance, refusing to reciprocate hatred with hatred or violence with violence. Their enduring dedication to these principles holds a significant stake in safeguarding a culturally enriched, educated, and peace-loving community from fading into extinction.

Throughout history, the Kashmiri Pandit community has faced the distressing ordeal of seven exoduses in total. Among these, the seventh exodus stands out due to its recency and well-documented nature. Beginning in 1990 and persisting to the present day, this particular exodus holds a significant place in discussions. The focus of this article centers on this seventh instance, considering the wealth of available information and its proximity in time. Notably, this exodus is distinguished as the most perilous, marked by the exploitation of Kashmiri Muslim youth through methods of indoctrination, carefully orchestrated by Islamic fundamentalists. The underlying objective was to foster an environment suggesting Kashmiri independence, tragically culminating in widespread violence and turmoil.

During this tumultuous period, several slogans were used to rally support for this cause:

“Assi gachi Pakistan, tell roas te batanev san” (We have to make our Pakistan here, with Kashmiri Pandit women but without Kashmiri Pandits).

“Zalimo, O Kafiro, Kashmir hamara chod do” (O! Merciless, O! Kafirs leave our Kashmir);

“Kashmir mein agar rehna hai, Allah-ho-Akbar kahna hoga” (Any one wanting to live in Kashmir will have to convert to Islam);

“La Sharqia la gharbia, Islamia! Islamia!” (From East to West, there will be only Islam);

“Musalmano jago, Kafiro bhago” (O! Muslims, Arise, O! Kafirs, scoot);

“Islam hamara maqsad hai, Quran hamara dastur hai, jehad hamara Rasta hai” (Islam is our objective, Q’uran is our constitution, Jehad is our way of our life);

“Kashmir banega Pakistan” (Kashmir will become Pakistan);

“Kashmir banao Pakistan, Bataw varaie, Batneiwsaan” (We will turn Kashmir into Pakistan alongwith Kashmiri Pandit women, but without their men folk);

“Pakistan se kya Rishta? La Ilah-e- Illalah” (Islam defines our relationship with Pakistan);

“Dil mein rakho Allah ka khauf; Hath mein rakho Kalashnikov” (With fear of Allah ruling your hearts, wield a Kalashnikov);

“Yahan kya chalega, Nizam-e- Mustafa” (We want to be ruled under Shari’ah);

“People’s League ka kya paigam, Fateh, Azadi aur Islam” (What is the message of People’s League? Victory, Freedom and Islam)

Ralive, Tsaliv ya Galive (convert to Islam, leave the place or perish).

Recognizing the depth of this topic, I intend to delve into each individual exodus through a series of upcoming articles. It's clear that merely dedicating one article to this subject would be an injustice, given its complexity and significance. Therefore, I aim to provide a more comprehensive exploration, shedding light on the nuances and historical context that shaped each tragic event. By delving into the experiences of the Kashmiri Pandit community during each exodus, I hope to give proper justice to their narrative. Stay tuned for a series of articles that will offer a thorough examination of their history, struggles, and enduring resilience.

 For those seeking deeper insight or academic exploration on this subject, I invite you to visit a meticulously curated, comprehensive resource—an independent website. This repository covers every facet related to the plight of the Kashmiri Pandits, serving as a tribute to their enduring struggles, sacrifices, and unwavering resilience throughout history.

Please be aware that I have chosen not to include explicit images of the atrocities in this article. The visual documentation of these horrors is profoundly disturbing, both visually and mentally, to many readers. These images are classified as explicit content even on platforms like Google Images. If you wish to confront the true extent of the horrors, the mentioned website contains a gallery featuring such content. However, the decision to view them or not rests with you, as it entails the potential risk of exposure to deeply distressing imagery.

To delve deeper into this topic, please visit [https://ikashmir.net/atrocities/index.html].