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19 January 1990: A Dark Night That Changed Lives

On 19 January 1990, everything changed for the Kashmiri Pandit community. That night, loudspeakers in mosques warned us to leave, convert, or face death. Families packed their belongings in fear and left their homes, unsure if they would ever return.

The event of 19 January 1990 marked a horrific turning point that forced over 350,000 Kashmiri Pandits to flee the Valley. Threats and violence had already made life unsafe.

People were killed, homes were destroyed, and temples were desecrated. That night marked the beginning of a long exile for the community, one that continues to this day, 35 years later.

19 January 1990: Understanding the Problem

The Kashmiri Pandit community experienced a significant displacement in 1990 due to escalating political unrest and violence in the Kashmir Valley. This period witnessed a surge in terrorist activity, characterised by intimidation, targeted killings, and the destruction of property, including places of worship.

On 19 January 1990, Around 350,000 Kashmiri Pandits left their homes and moved to other parts of India to escape serious threats. This mass migration disrupted the region’s way of life and continues to have lasting consequences for the community today.

Tika Lal Taploo, a respected lawyer and political leader, was assassinated in broad daylight in September 1989, sending shockwaves through the community. Justice Neelkanth Ganjoo, who had presided over the trial of Maqbool Bhat, a separatist leader, was gunned down in November 1989. These targeted killings were clear messages aimed at silencing and terrorising the Pandits.

Women were not spared either. Girija Tickoo, a young school librarian, faced a horrific end when she was abducted, assaulted, and brutally murdered. Sarla Bhat, a nurse, was killed for simply being associated with the Indian state. Prana Ganjoo and her husband were brutally attacked, with Prana meeting a tragic fate after being tortured.

Such heinous acts instilled a deep sense of fear, leaving the community with no choice but to abandon their ancestral homes.

On the night of January 19, 1990, warnings blared through loudspeakers in mosques, and posters appeared on walls threatening Kashmiri Pandits to leave the Valley. Chants of “Raliv, Galiv, ya Chaliv” (Convert, Die, or Leave) echoed across the region. It was a night of chaos, fear, and helplessness as families packed whatever they could carry and fled, leaving behind their homes, memories, and heritage.

The displacement wasn’t temporary. Even after decades, many Kashmiri Pandits live in exile, struggling to rebuild their lives in unfamiliar cities. For some, the trauma of losing their homes, loved ones, and identity has left scars that never healed. The erosion of our culture and the lack of acknowledgement from broader society have only deepened our pain. Families who once lived in harmony with their neighbours now carry memories of betrayal, loss, and survival.

The camps—Purkhoo, Jhiri, Muthi,  Nagrota in Jammu, and Battalbalian in Udhampur became monuments to governmental apathy. One-room tenements and flimsy canvas tents became home to families who once lived in spacious houses.

The scorching Jammu summer, with temperatures soaring above 45°C, proved especially lethal for the elderly, accustomed to Kashmir’s gentle climate. Death came in many forms—heat strokes, dehydration, snake bites, and perhaps most tragically, from broken hearts unable to bear the weight of loss

The Emotional Weight of 19 January 1990

19 January 1990 marks a deeply significant and painful date for the Kashmiri Pandit community. This day is remembered with profound grief, anger, and solemn reflection as it signifies the loss of life, forced abandonment of homes, and the disruption of their future.

Many Kashmiri Pandits who experienced the events of 19 January 1990 still share their sorrowful accounts.

Take, for instance, the story of Sharda Koul, who was 16 in 1990. She recalls how her family packed what little they could carry and fled overnight, leaving behind everything they had worked for. “We didn’t even get to say goodbye to our neighbours,” she says. “I remember my mother crying as we left our home, not knowing if we would ever return.”

This pain is not limited to those who experience it firsthand; it also affects those who witness it. The younger generation, born in exile, feels the weight of their heritage slipping away.

“My grandparents talk about the orchards in Shopian, the festivals, and the life they had in the Valley,” says Ankit Bhat, a 25-year-old from Delhi. “But for me, it’s just stories. I have never seen my homeland, and I don’t know if I ever will.”

These personal stories highlight the enduring impact of the exodus. They remind us why it is crucial to remember this day and acknowledge the pain that the community continues to carry.

Decades of Neglect

As we mark January 19, 2025 – our Holocaust Day – it has been 35 years since we were forced to leave our homes in Kashmir. For more than three decades, we have witnessed successive governments failing to address our plight, offering hollow promises while our community continues to live in exile. This is our story of systematic neglect and unfulfilled commitments.

One of the harsh realities of democracy is that communities lacking significant voting power often get sidelined. Kashmiri Pandits, a small minority, do not form a substantial voting bloc and are usually treated as expendable. This political neglect has rendered their cause a low priority for governments.

Decades have passed, but the promises made to us remain unfulfilled. Governments have changed, but their assurances remain empty words with no real action. The relief packages provided to us have remained stagnant since 2018, mocking our dignity as inflation continues to rise.

Our demand for justice for the massacres at Wandhama, Nadimarg, and Sangrampora has gone unheard. The courts have failed us, and the perpetrators of these heinous crimes roam free.

Our small numbers have left us politically insignificant. In a democracy where votes dictate priorities, we are often forgotten. Successive governments have ignored our plight, reducing us to a footnote in history. Yet, our struggle continues, and so does our hope.

The story of Kashmiri Pandits is not just about what we lost; it is about what we continue to endure. Our exile is not merely a tragedy of the past but an ongoing shame for the nation. As we mark thirty-five years of this journey of pain, we ask: How much longer must we wait? How many more years must pass before we can return to the land we once called home?

This isn’t merely a tragedy of the past; it’s an ongoing national shame that demands immediate action. The time has come for a comprehensive rehabilitation plan that goes beyond token gestures. We need:

• Immediate extension and revision of relief packages, accounting for 35 years of inflation
• Establishment of special courts to fast-track cases related to the exodus and   subsequent massacres
• Creation of secure housing enclaves in the Valley with guaranteed protection
• Employment reservation and business rehabilitation support
• Recognition of the exodus as a targeted genocide through parliamentary action

The eternal winter of 1990 will end only when justice is delivered, and we can walk back to our homeland with dignity and security. Until then, our struggle continues, and so does our faith in the promise of a brighter tomorrow. We carry the hope that one day, the land of saffron and temples will welcome us back, and the Valley will bloom not just with flowers but with justice and peace.

Frequently Asked Questions about the Kashmiri Pandit Displacement of 1990

What happened on 19 January 1990 in Kashmir?

On 19 January 1990, a wave of fear and threats led to the mass exodus of around 350,000 Kashmiri Pandits from the Kashmir Valley. This followed a period of increasing violence, targeted killings, and intimidation.

Why did the Kashmiri Pandits leave the Kashmir Valley?

Kashmiri Pandits were forced to flee due to escalating political unrest and violence, including targeted killings, destruction of homes and temples, and threatening announcements made through loudspeakers on the night of 19 January 1990. The slogan “Raliv, Galiv, ya Chaliv” (Convert, Die, or Leave) instilled widespread fear.

How many Kashmiri Pandits were displaced in 1990? 

Around 350,000 Kashmiri Pandits were forced to leave their homes in the Kashmir Valley in 1990.

What were some of the early signs of trouble for the Kashmiri Pandit community?

Early signs included the assassinations of prominent figures like Tika Lal Taploo in September 1989 and Justice Neelkanth Ganjoo in November 1989, as well as the horrific killings of women like Girija Tickoo and Sarla Bhat.

What were the conditions like for Kashmiri Pandits after their displacement?

Many Kashmiri Pandits were forced to live in refugee camps with inadequate facilities, such as Purkhoo, Jhiri, Muthi, and Nagrota in Jammu. They faced harsh conditions, including extreme heat, and suffered from various health issues and emotional trauma.

What are some of the long-term impacts of the displacement?

The displacement led to the loss of homes, cultural heritage, and a sense of identity for the Kashmiri Pandit community. Many continue to live in exile, facing challenges in rebuilding their lives and a sense of neglect from successive governments.

What are the demands of the Kashmiri Pandit community regarding their displacement?

The community demands the extension and revision of relief packages, the establishment of special courts to address cases related to the exodus and massacres, the creation of secure housing enclaves in the Valley, employment reservation and business rehabilitation support, and the official recognition of the exodus as a targeted genocide.

How long has it been since the Kashmiri Pandit exodus?

As of January 2025, it has been 35 years since the Kashmiri Pandit exodus.

For reading in detail about what happened on 19 January 1990, read the following Books.

• Kashmiri Pandits: A Tale of Solitude & Survival
• Uprooted & Forlorn- The tale of Kashmiri Pandits in exile

Table of Contents

1. Introduction: The Tragedy of Kashmiri Pandits
   • The Silent Tragedy
   • The Need to Remember
2. A Historical Perspective: Roots of the Exodus
   • The Rise of Separatism and Islamism (1984–1986)
     • Dismissal of Farooq Abdullah’s Government
     • Ghulam Mohammad Shah’s Tenure and Religious Polarization
   • The Anantnag Riots of 1986
3. The Rajiv Gandhi–Farooq Abdullah Accord (1986)
   • Intended Stabilization Efforts
   • Consequences of the Accord
     • Polarization of the Electorate
     • Loss of Credibility and Rise of Extremism
4. Election Rigging and Its Fallout
   • Manipulation of Votes in 1987
   • Emergence of Militancy
   • Pakistan’s Role in Escalating Violence
5. The Onset of Targeted Violence (1989–1990)
   • Rise of Terrorism and Radicalization
   • Intimidation Through Fear
   • Targeted Killings
     • Prominent Victims
   • Violence Against Women
   • Social and Economic Boycott
6. Neglect of Kashmiri Pandits by Successive Governments
   • Lack of Justice and Accountability
     • Failure to Prosecute Crimes
   • Political Apathy and Rhetoric
   • Failure to Ensure Safety and Security
     • Continued Hostility in the Valley
     • Tokenism in Government Policies
7. The Path Forward
   • Justice and Reconciliation Efforts
   • Ensuring Safe Return
   • Building Communal Harmony
8. Conclusion: Honoring Their Struggle

Introduction

The Exodus of Kashmiri Pandits remains one of the most heart-wrenching chapters in India’s modern history. This minority Hindu community, native to the beautiful Kashmir Valley, faced unprecedented atrocities that led to their forced migration in 1990. Their story is one of anguish, courage, and survival, which deserves to be etched into public consciousness.

With increasing interest in this topic, it’s vital to shed light on the historical events that uprooted over 350,000 Kashmiri Pandits from their ancestral homeland. This article explores the reasons behind the departure, the horrors endured, and their struggle for justice.

A Historical Perspective: Roots of the Kashmiri Pandit Exodus 1990

The exodus of Kashmiri Pandits was not a sudden event but a culmination of years of political upheaval, separatist movements, and the rise of Islamic fundamentalism in the Kashmir Valley. To understand this tragedy, it is essential to trace the developments that set the stage for the tragic events of the late 1980s and early 1990s.

The Rise of Separatism and Islamism (1984–1986)

 Dismissal of Farooq Abdullah’s Government (1984)

The political instability in Kashmir began in earnest with the ousting of Farooq Abdullah, who had succeeded his father, Sheikh Abdullah, as Chief Minister after the latter died in 1982. Farooq Abdullah’s leadership came under scrutiny almost immediately:

1. Factionalism Within the National Conference (NC):
   Farooq’s leadership faced challenges from within his party, particularly from his brother-in-law, Ghulam Mohammad Shah, who led a faction that accused Farooq of mismanagement and neglect of party values becoming the Chief Minister of Jammu and Kashmir

Ghulam Mohammad Shah’s tenure as the Chief Minister of Jammu and Kashmir from 1984 to 1986 proved to be a pivotal period. His regime, marked by political opportunism and the exploitation of religious divisions, saw an alarming rise in communal tensions. Shah replaced Farooq Abdullah, his brother-in-law, through a political coup supported by the Indian National Congress. This political instability further eroded trust between communities in the valley.

Escalation of Attacks

Several events during Shah’s rule heightened the fears of the Kashmiri Pandit community:

The Anantnag Riots of 1986:

In February 1986, violent riots broke out in Anantnag and surrounding areas. These riots were reportedly triggered by rumours of desecration of a mosque in Jammu. The violence primarily targeted the Kashmiri Pandits, with their homes, temples, and businesses being looted and destroyed. The government’s failure to prevent the riots or punish the perpetrators deepened the community’s sense of insecurity.

Religious Polarization:

Shah’s regime allowed the open propagation of Islamist ideologies, further alienating the Kashmiri Pandits. Religious leaders and separatist groups began to call for the establishment of an Islamic state, branding the Pandits as traitors or agents of the Indian state.

The Rajiv Gandhi–Farooq Abdullah Accord (1986): A Deal Gone Wrong

In an attempt to stabilize Kashmir, Prime Minister Rajiv Gandhi brokered an accord with Farooq Abdullah in 1986, reinstating him as Chief Minister. The deal was intended to counter the rising influence of Islamist groups and separatist ideologies, but it had unintended consequences:

1. Polarization of the Electorate: The alliance between the Congress and National Conference alienated opposition groups, particularly the newly emerging Muslim United Front (MUF), which accused both parties of betraying Kashmir’s autonomy.
2. Loss of Credibility: The National Conference’s repeated alliances with the central government undermined its credibility among Kashmiris, creating fertile ground for extremist groups to gain support.
3. Fueling Separatist Sentiments: Radical factions exploited the growing distrust of the government, framing the alliance as a conspiracy against Muslims, further polarizing the population.

Election Rigging and Disenchantment

The elections were widely viewed as rigged, with the Congress-NC alliance accused of manipulating results to suppress the rising influence of the opposition Muslim United Front (MUF):

• Manipulation of Votes: Reports of ballot stuffing, voter intimidation, and falsification of results emerged from multiple constituencies.
• Denial of Representation: The MUF, which had gained significant public support, was denied many seats it was expected to win. This disenfranchisement created widespread anger, particularly among the youth.

Consequences of the Rigged Elections

The fallout of the rigged elections was catastrophic:

1. The Birth of Terrorism: Disillusioned with democratic processes, several young leaders of the MUF, such as Yasin Malik and Syed Salahuddin, turned to militancy. Many joined the Jammu and Kashmir Liberation Front (JKLF) or the Hizbul Mujahideen, marking the formal rise of armed insurgency.
2. Pakistan’s Role: Pakistan, through its intelligence agency ISI, seized the opportunity to infiltrate the valley, providing training, arms, and ideological support to militant groups.
3. Escalation of Violence Against Kashmiri Pandits: The targeting of Pandits intensified as Terrorists sought to eliminate perceived Indian loyalists. The Pandits were issued chilling ultimatums to leave or face death.

The Onset of Targeted Violence (1989-1990)

1. Rise of Terrorism

• By 1989, separatist sentiments had escalated into an armed rebellion, supported by cross-border infiltration and funding.
• Prominent Terrorist groups like the Jammu and Kashmir Liberation Front (JKLF) began targeting individuals and institutions they deemed aligned with the Indian state, including Kashmiri Pandits.

1. Intimidation Through Fear

• On January 19, 1990, a chilling campaign of terror was unleashed. Radical slogans blared from loudspeakers in mosques across the valley, threatening Kashmiri Pandits and calling for their exodus. These slogans demanded that Pandits leave the valley or face dire consequences.
• Posters and leaflets appeared, warning the Pandits to convert to Islam, leave, or be killed.

1. Targeted Killings

• High-profile murders became a tool of intimidation. Pandit leaders, scholars, and professionals were assassinated in cold blood.

Some notable victims include:

1. • • Tika Lal Taploo, a lawyer and prominent BJP leader, who was gunned down in 1989.
     • Justice Neelkanth Ganjoo, a retired judge who had sentenced Maqbool Bhat, a JKLF founder, to death, was assassinated in November 1989.
     • Sarvanand Kaul Premi, a poet and scholar and his son were abducted and killed in April 1990.
2. Attacks on Women

1. • Kashmiri Pandit women were also targeted. Girija Tickoo, Sarla Bhat, Prana Ganjoo were raped and Killed

1. Social and Economic Boycott

1. • Pandit-owned businesses and properties were boycotted, vandalized, or forcibly seized. The lack of protection from the state exacerbated their vulnerability.

Neglect of Kashmiri Pandits by Successive Governments: A 34-Year Saga

The exodus of Kashmiri Pandits in 1990 was not just a humanitarian crisis but a profound failure of governance. Over the last 34 years, successive Indian governments—both at the state and central levels—have largely failed to address the plight of this displaced community. Despite promises, policies, and public outcry, the Kashmiri Pandits continue to face neglect, living as refugees in their own country.

Lack of Justice and Accountability

1. Prosecution for Crimes Against Pandits

Despite well-documented evidence of murders, rapes, and other atrocities committed against Kashmiri Pandits, justice has been elusive:

• No large-scale investigations were conducted to identify and prosecute those responsible for the killings and intimidation.
• The judicial system has largely ignored the community’s pleas for accountability, leaving a sense of betrayal and abandonment.

    2. Political Apathy

The issue of the Kashmiri Pandit exodus has often been reduced to political rhetoric:

• Political parties have used their plight as a tool for garnering votes but failed to take meaningful action.
• State governments in Jammu and Kashmir consistently prioritized appeasing separatist groups over addressing the grievances of the Pandits.

Failure to Ensure Safety and Security

1. Continued Hostility in the Valley

Kashmiri Pandits have repeatedly stated that they cannot return to the valley until their safety is assured. Yet, no comprehensive security plan has been put in place:

• The small number of Pandits who stayed behind in the valley or returned have faced targeted killings in recent years. For example, the murders of government employees like Rahul Bhat in 2022 highlight the risks.
• The absence of communal harmony initiatives has perpetuated mistrust between the Pandits and the majority population in the valley.

1. Tokenism Over Substance

• Government efforts to station Pandit employees in “transit accommodations” within the valley are seen as token gestures. These employees have often faced threats and harassment, making their return unsustainable.

On June 25, 1990, an alarming event occurred in Kashmir. Girija Tickoo was a young Kashmiri Pandit woman and a school Librarian with hopes and dreams. Tragically, she became a victim of terrible violence. She was not only murdered but was also brutally attacked, and her body was cut apart with a mechanical saw.

This callous act shook people and remains a stark reminder of the inhumane actions that can be taken.

No reason can ever justify such violence against anyone. Girija Tikoo’s story needs to be told so that we remember the darkness of such acts and work to prevent similar tragedies from ever happening to another innocent person.

Let’s understand what happened.

The Painful Tale of Girija Tickoo

What happened on 19 January 1990, when the Majority of Kashmiri Pandits had already left Kashmir due to the unabated killing of Kashmiri Pandits. Girija Tickoo, who was nicknamed Babli by her family members, had also left Kashmir and was living in Jammu like many others, where she hoped to build a safer life with her family.

But fate had cruel plans.

Girija Tikoo had recently moved to Jammu. Just a few months later, she heard news from her hometown that seemed safe. Someone she knew told her things in Kashmir were much better. They convinced her to return for a short visit to collect her unpaid salary from her job.

Trusting this information, Girija went back on June 25, 1990. She didn’t know this was a trick that would lead to terrible violence. Her coworkers, who were working with dangerous people, had planned to trap her. They kidnapped her, attacked her, Raped her and then horrifically murdered her by cutting her body in a mechanical saw.

Not knowing about the dangerous situation and the terrible death that awaited her, Girija Tikoo came back to a place filled with fear. Reports suggest she was abducted shortly after her arrival, enduring horrific experiences before her life was violently taken.

When we think about Girija’s story, it’s like watching a beautiful bird fly into a storm without knowing the danger ahead.

This makes us think about how life can change in ways we never expected, like how a sunny day can suddenly turn dark with clouds.

Her story reveals the danger of misplaced trust, where we consider dangerous wolves as friendly creatures.

This painful story teaches us how trust, when given too freely, can be like handing over the keys to your home to someone who plans to destroy it. The ones who acted like protectors turned out to be predators, just like a snake.

Girija Tikoo’s Pain That Never Fades: A Family’s Grief

Imagine the pain Girija  Tikoo’s family endures. Her niece, Sidhi Raina, recalls the agony of losing a beloved family member. Sidhi speaks of how her “bua” (aunt) was, returning to collect her paycheck, never imagining the nightmare that awaited her.

Girija’s brother had the heartbreaking task of identifying her body. The image of his sister, who was a victim of such horrific violence, is one he carries with him forever.

Not an Isolated Story: Remembering Other Victims

Girija Tickoo was not alone in her suffering. Many other women faced horrific violence during that period. Sarla Bhat and Prana Ganjoo were also targeted and brutally killed; their lives were stolen in the name of a movement that disregarded basic humanity. Each woman’s story represents a part of Kashmir’s broken heart, a place where fear replaced peace, and violence took the place of respect.

The Kashmir Files: A Voice for the Silenced

The film The Kashmir Files brought the story of Girija Tickoo to a broader audience, making people around the world aware of the events that occurred.

The film portrayed her story clearly and poignantly. This shocked people and helped many understand the harsh reality. It reminded us of how society often fails to listen to those who are mistreated and forgets their troubles.

This film, ” The Kashmir Files”,  helped people wake up and see the awful things that happened to innocent people like Girija. It told us we must look at these terrible things and not ignore them.

Lastly, I would like to express my most profound reverence for the sacrifices of Girija Tikoo, Sarla Bhat, Prana Ganjoo, and all the many women who suffered greatly.

Frequently Asked Questions about Girija Tickoo

Who was Girija Tickoo?

Girija Tickoo was a young Kashmiri Pandit woman who worked as a school librarian. She had hopes and dreams for her future.

What happened to Girija Tickoo?

Tragically, on June 25, 1990, Girija Tickoo was the victim of terrible violence in Kashmir. She was murdered after being brutally attacked, raped, and having her body cut apart with a mechanical saw.

Why did Girija Tickoo return to Kashmir?

Girija Tickoo had left Kashmir and was living in Jammu after the initial exodus of Kashmiri Pandits. She returned to Kashmir briefly to collect her unpaid salary from her job after being told the situation had improved.

Was Girija Tickoo aware of the danger?

No, Girija Tickoo was not aware of the danger. She trusted the information she received that the situation in Kashmir had become safer, but she was unaware that she was walking into a trap set by her coworkers.

What does Girija Tickoo’s story highlight?

Her story highlights the tragic violence faced by Kashmiri Pandits during that period, the danger of misplaced trust, and the importance of remembering such events to prevent them from happening again.

Was Girija Tickoo the only victim?

No, Girija Tickoo was not alone. Many other women, like Sarla Bhat and Prana Ganjoo, and dozens of other women also faced horrific violence and were brutally killed during the same period.

How was Girija Tickoo’s story brought to a broader audience?

The film “The Kashmir Files” tells the story of Girija Tickoo, raising awareness around the world about her tragic experience and the events that occurred.

What is the significance of remembering Girija Tickoo’s story?

Remembering Girija Tickoo’s story is essential to acknowledge the darkness and inhumanity of such acts, to honour her memory and the memories of other victims, and to inspire efforts to prevent similar tragedies in the future.

In the valley of whispers, where mountains weep, 

Shadows crept in, cold and deep. 

Voices of courage, once steady and bright, 

We were silenced by fear in the dead of night. 

Men of honour, who stood their ground, 

Fell to the echoes of gunshots’ sound. 

But their legacy, etched in stone, 

Lives on, though they are gone.  

Amar Shaheed Prem Nath Bhat: A Life That Shook a Nation

In the heart of Kashmir, where peace has been a distant dream, there stood a man whose life was dedicated to unity, justice, and the betterment of his community. Prem Nath Bhat, a lawyer, journalist, and social reformer, was more than just a professional—he was the voice of the Kashmiri Pandit community. His life, tragically cut short by the hands of assassins on December 27, 1989, symbolised the relentless attack on secularism and patriotism in a region torn apart by religious and political strife.

A Man of Conviction

Prem Nath Bhat’s work extended beyond his practice in law. He was a prolific writer and journalist, contributing regularly to local and national dailies. His articles were often published in esteemed publications like Organiser and Pancha Janya, where he fearlessly voiced his thoughts on India’s unity, the importance of cultural harmony, and the unique history of Kashmir. In the charged political climate of Kashmir during the late 1980s, his association with the Rashtriya Swayamsevak Sangh (RSS) and his influential writings made him a prime target for those wishing to sow seeds of fear and division.

Bhat’s role as a journalist made him even more vulnerable. Journalists, often seen as threats by extremist groups for their ability to expose the truth, were among the first to be targeted. His affiliation with the RSS and his unyielding stance on national integration only exacerbated the threat. For militants, eliminating him was more than silencing an individual; it was an attack on the community he represented and a calculated move to instil fear among the Kashmiri Pandits.

Targeting Prem Nath Bhat: A Deliberate Strategy

Prem Nath Bhat’s assassination was not an isolated act of violence. It was part of a larger strategy aimed at creating panic within the Kashmiri Pandit community. The militants understood that by killing influential figures like Bhat, they could send a powerful message to the broader community, pushing them to flee the Valley.

Prem Nath Bhat’s murder happened after the other sons of the soil “ Pandit Tika Lal Taploo” and Justice Neel Kanth Ganjoo were killed in the same fashion to strike fear into the hearts of Kashmiri Pandits. Taploo, a respected lawyer and a known associate of the RSS, was assassinated in September 1989, just months before Bhat’s killing. His murder was a clear signal that those associated with nationalist movements were no longer safe in Kashmir.

Similarly, Neelkanth Ganjoo, a judge who sentenced Maqbool Bhat, a separatist leader, to death, was brutally killed in broad daylight. His assassination was part of a calculated campaign to intimidate individuals in positions of authority who did not align with the terrorists agenda.

Prem Nath Bhat’s death was particularly impactful due to his prominence in both the legal and journalistic spheres. His killing was intended to cause panic, demoralise the Pandit community, and push them towards an inevitable exodus from their homeland.

The Aftermath: A Community Uprooted

The murder of Prem Nath Bhat set off a chain of events that would lead to one of the most painful chapters in Kashmiri history—the mass exodus of Kashmiri Pandits. The community, which had lived in the Valley for centuries, suddenly found itself under siege. Their homes, temples, and schools were no longer safe havens but became reminders of a life they could no longer lead.

The exodus was not just a physical displacement; it was the uprooting of an entire community’s heritage and way of life. For the Kashmiri Pandits, the loss of figures like Bhat, Taploo, and Ganjoo was deeply symbolic, representing the unravelling of the secular, pluralistic fabric that had once defined Kashmir.

A Life Remembered: Legacy of Prem Nath Bhat

Despite the violence and displacement, Prem Nath Bhat’s legacy continues to live on. Every year, on December 27th, Kashmiri Pandits across the globe observe Chetna Diwas in his honour—a day to reflect on his sacrifice and to strengthen their commitment to the values he stood for. His writings, his dedication to his community, and his unwavering belief in justice remain a guiding light for those who remember him.

The Prem Nath Bhat Memorial Trust is established in his memory, which serves as a reminder of his life’s work, continuing his mission of spreading the message of unity, patriotism, and peace.

The life of Prem Nath Bhat is more than a story of martyrdom—it is a lesson in resilience, courage, and the power of conviction. In today’s increasingly polarised world, where divisions based on religion, politics, and ideology continue to deepen,  Prem nath Bhat’s unwavering commitment to truth, justice, and national unity serves as a beacon of hope.

Introduction: Tika Lal Taploo and the Kashmiri Pandit Exodus

The assassination of Tika Lal Taploo in 1989 was more than just the tragic killing of a leader; it marked the beginning of a systematic campaign to uproot the Kashmiri Pandit community. As the first high-profile assassination in a series of calculated attacks by extremists, his death created widespread panic, accelerating the forced exodus of the Pandits from their homeland. His martyrdom opened a dark chapter in Kashmir’s history, forever altering its social and cultural fabric.

On September 14, 2024, we commemorate 35 years since the martyrdom of Tika Lal Taploo. By examining the events surrounding his assassination, the immediate aftermath, and its long-term impact, we can gain a deeper understanding of the Kashmiri Pandit exodus and the ongoing struggle for peace in Kashmir.

The Assassination of Tika Lal Taploo: A Catalyst for Fear

On the morning of September 14, 1989, Tika Lal Taploo, known for his fearlessness and dedication to national unity, was walking through the streets of Srinagar. Despite receiving threats from militant groups, he remained undeterred, continuing his routine as a leader of the Kashmiri Pandit community. His outspoken stance against separatism had made him a prime target.

That day, armed militants ambushed and gunned him down in broad daylight. This carefully orchestrated attack was meant to send a clear message to the Kashmiri Pandits: their leaders were vulnerable, and the community was no longer safe. The assassination of Tika Lal Taploo was the beginning of a wave of targeted killings aimed at paralysing the Pandit community through fear and violence.

Early Life and Education: Overcoming Adversity

Born on October 6, 1930, in Kashmir, Tika Lal Taploo grew up in a region renowned for its cultural diversity. Despite the challenges faced by the Pandit community, Taploo demonstrated a relentless passion for education. His intellectual curiosity led him to pursue higher education, but the path was not easy.

Denied admission to Aligarh Muslim University, Taploo spearheaded a student agitation, demanding fair treatment and equal opportunities. His persistence eventually led to his enrollment, and by 1958, he graduated with an M.A. and L.L.B. degree. This early struggle shaped Taploo’s belief that change comes through perseverance, a principle he carried throughout his life.

Legal Career and Activism: A Voice for the Marginalised

After earning his law degree, Taploo returned to Kashmir in 1957 and began his legal career. From the beginning, it was evident that his mission went beyond personal success—he became a beacon of hope for the marginalised.

Known for his pro bono work, Taploo took on cases that many lawyers avoided, defending the rights of farmers, widows, and the poor. His legal expertise and deep empathy made him a respected figure in the community, but it was his activism that truly set him apart. As a prominent RSS member, Taploo fought against corruption and human rights abuses, often facing imprisonment for his outspoken beliefs. His commitment to justice only grew stronger with each arrest, particularly during the Emergency period in the mid-1970s.

Political Leadership: Defending National Unity in Kashmir

Tika Lal Taploo’s unwavering dedication to the people of Kashmir earned him a place in the political arena. By the early 1980s, he had risen to become the Vice President of the Jammu and Kashmir unit of the Bharatiya Janata Party (BJP). In a region increasingly gripped by separatist ideologies, Taploo’s advocacy for national unity made him a controversial yet vital voice.

His speeches on Kashmir’s integral place within India resonated across the region, drawing support from both political allies and ordinary citizens. Despite the mounting threats against his life, Taploo refused to compromise his principles, believing that true leadership meant standing with the people in their darkest hours.

Community Service: A Unifying Figure Across Divides

One of the most remarkable aspects of Taploo’s life was his dedication to serving all Kashmiris, regardless of religious or ethnic background. Known affectionately as “Lala” by both Hindus and Muslims, Taploo’s home in Srinagar was a refuge for those in need.

Whether it was assisting a poor family, paying for a student’s education, or mediating local disputes, Taploo worked tirelessly to bridge the growing divides in Kashmir. His actions won him the respect and love of people across communities, reinforcing his legacy as a unifying figure during a time of increasing tension.

The Ultimate Sacrifice: Standing Tall in the Face of Terror

As militancy gripped Kashmir in the late 1980s, many in the Pandit community began to leave. Tika Lal Taploo, however, stood firm. He continued to speak out against extremism, advocating for peace and harmony despite the increasing danger to his own life.

On September 14, 1989, his resistance came to a tragic end. Shot down by militants in broad daylight, Taploo’s assassination was a brutal reminder of the rising tide of terror. His funeral drew thousands of mourners from across religious and political lines, a testament to the profound impact he had on the people of Kashmir.

 A Campaign of Fear: Targeting Kashmiri Pandit Leaders

The killing of Tika Lal Taploo was the first in a series of targeted assassinations aimed at silencing the Kashmiri Pandit leadership. In the months following his death, lawyers, scholars, teachers, and political figures from the community were systematically murdered. The militants’ strategy was clear: by eliminating the leaders, they hoped to dismantle the community’s resistance and force them into exile. The paradise was lost in Kashmir in 1990

This campaign of terror successfully created an atmosphere of fear, pushing the Pandit community closer to the edge. One by one, families made the painful decision to flee, leaving behind their homes and heritage.

The Exodus of Kashmiri Pandits: A Community Uprooted

Tika Lal Taploo’s assassination marked the beginning of one of the most tragic chapters in modern Indian history—the mass exodus of Kashmiri Pandits. What began as a series of targeted killings soon escalated into a full-scale campaign to drive the community out of their homeland. For the exodus of Kashmiri Pandits, read the book  Uprooted & Forlorn- The tale of Kashmiri Pandits in exile

By the early 1990s, nearly the entire Pandit population had fled, their homes abandoned and their properties looted. The militants had succeeded in their immediate goal, but at a devastating cost—the cultural fabric of Kashmir, once known for its pluralism, was torn apart.

Legacy of Loss and Resilience: Remembering Tika Lal Taploo

Though Tika Lal Taploo’s life was cut short, his legacy endures. His martyrdom became a symbol of the Kashmiri Pandits’ broader struggle for survival, resilience, and justice. Even in exile, the community continues to keep their traditions and memories alive, inspired by leaders like Taploo who stood firm in the face of terror.

Conclusion: Tika Lal Taploo’s Enduring Impact on Kashmir

The assassination of Tika Lal Taploo was a pivotal moment in the Kashmir conflict, marking the beginning of the forced exodus of the Kashmiri Pandits. His life and legacy serve as a powerful reminder of the courage required to stand up against oppression. As we reflect on his martyrdom 35 years later, the story of Tika Lal Taploo continues to inspire the ongoing struggle for justice, peace, and unity in Kashmir.

In the beautiful valley of Kashmir, where tall mountains watch over age-old traditions, a single act of violence on February 2, 1990, marked the beginning of a devastating period in the region’s history. This is the heart-wrenching story of Satish Tickoo ( Satish Tikoo), a 22-year-old Kashmiri Pandit whose life was cruelly taken away.

His death started a dark era that still casts a long shadow over what was once called “paradise on earth. Kashmiriyat died on 19 January 1990, and on Satish Tikoo’s murder, it was buried deeper, leaving behind shattered hopes and a once-united community torn apart by violence and fear.

The soul of a culture that thrived on harmony and mutual respect was brutally silenced, never to return the same.

What happened on 19 January 1990 in Kashmir

The Morning of February 2 1990

Picture a cold February morning in Srinagar, the main city of Kashmir. The air was crisp, and a blanket of silence covered the streets. The city was under curfew, a rule that kept people in their homes. On that day, the curfew was relaxed until 11 AM.

Satish Tickoo was a young businessman deeply committed to helping others. He woke up that morning, unaware of the danger waiting just outside his door. He planned to make the most of the brief period when he could leave his house.

Who Killed Satish Tickoo

Satish’s brother, Ramesh Tickoo, recalls those last moments with a heavy heart:

“It was around 8 in the morning. During the curfew break, a man named Bitta Karate came asking for Satish. We didn’t know it then, but he was looking for someone to harm. We told him Satish wasn’t home.”

The family thought it was just someone looking for Satish Tickoo, perhaps for assistance or business. They had no idea about the sinister plans behind the visit. When Satish woke up, they informed him someone had come by.

“Satish said we should have woken him up,” Ramesh continues, his voice filled with sadness as he looks back on that day. “He thought it might be someone who needed his help. Satish was always ready to lend a hand.”

This simple act of kindness, combined with the brief curfew break, led to Satish’s tragic end.

The Final Walk: Satish Tickoo’s Last Moments

Imagine the scene: Satish, wearing his warm Kashmiri cloak called a pheran and holding a kangri (a small pot filled with hot coals), steps out into the cold winter morning. The streets, usually empty due to the curfew, were now filled with people rushing to complete their tasks before the curfew resumed at 11 AM.

Satish paused to eat a radish his cousin’s sister had cleaned. It seemed like a normal moment, but later, this small detail would become a painful memory for his family. As Satish walked down familiar streets, he was unaware that each step brought him closer to imminent danger.

Just twelve houses away from his home, a man named Bitta Karate (real name Farooq Ahmed Dar) was waiting. The brief curfew break had given him the perfect opportunity to execute his grim plan.

The Moment That Changed Everything

The calm morning air, filled with the sounds of people going about their business during the curfew break, was suddenly shattered by gunshots. Satish, caught completely off guard, attempted to protect himself with his kangri. But how could a small pot of coals stop bullets?

In mere seconds, seven bullets struck Satish. Each shot not only inflicted physical harm but also shattered the fragile peace among communities in Kashmir. Bitta Karate, who identified himself as a fighter for the Jammu Kashmir Liberation Front (JKLF), ensured Satish had no chance of survival. The curfew break, intended to offer a glimpse of normalcy, became the backdrop for a tragedy that reverberated through the years.

A Family’s World Shattered

The news of Satish’s murder spread rapidly through the neighbourhood. For his family, time seemed to stand still. His parents, siblings, and relatives were thrust into an unimaginable nightmare. They ran onto the street, hearts pounding with fear, and the sight that met their eyes would haunt them forever. Satish lay in a pool of his blood, his kangri still clutched in his hand—a final, futile defence.

The family’s cries of grief mingled with the shocked murmurs of neighbours who had gathered. In that moment, it wasn’t just Satish who died—part of Kashmir’s soul died too.

 The Beginning of a Terrible Time

Satish Tickoo’s murder was not an isolated tragedy. It marked the beginning of a wave of violence that would tear apart the fabric of Kashmiri society:

• Over 350,000 Kashmiri Pandits were forced to flee their homes, abandoning centuries of history and culture.
• Ancient communities, some with roots stretching back thousands of years, were uprooted. Families who had lived in Kashmir for generations were scattered across India.
• The rich cultural diversity of Kashmir, which had been built over millennia, was dismantled in just a few months.
• The forced exodus of Kashmiri Pandits is one of the largest displacements in recent Indian history—a wound that still affects the entire country.

Justice That Never Came

More than 30 years have passed since that fateful February morning, but for Satish’s family and many others, the pain remains fresh. The quest for justice has been long and frustrating:

The case concerning Satish Tickoo is still pending before the Sessions Court. The community holds onto hope that this legal process will result in a just outcome.

The People Behind the Violence

• Bitta Karate didn’t act alone. Behind him and others was a complex network of radical terrorists, extremists, and external supporters. To fully grasp the extent of this tragedy, we must understand the broader network:
• Ashfaq Majeed Wani: A commander in the JKLF, Wani directed individuals like Bitta Karate on whom to target. He was adept at recruiting young people to his violent cause.
• External Influences: Pakistan played a significant role, providing training and weapons to militants. Camps across the border were where young men were indoctrinated with extremist ideologies.
• This network ensured that the violence against Kashmiri Pandits was not random but part of a calculated campaign to reshape Kashmir by forcing out an entire community.

FAQs: The Tragic Fate of Satish Tickoo

Who was Satish Tickoo?

Satish Tickoo was a 22-year-old Kashmiri Pandit and young businessman whose life was tragically taken on February 2, 1990, amid the violence in Kashmir that led to significant upheaval in the region.

What happened on February 2, 1990?

On that day, a brief relaxation of the curfew in Srinagar allowed Satish to step outside, where he was ambushed by an assailant named Bitta Karate. He was shot multiple times, leading to his death and marking the start of widespread violence against the Kashmiri Pandit community.

What was the impact of Satish’s murder on the Kashmiri Pandit community?

Satish Tickoo’s murder signalled the onset of a horrific period for the Kashmiri Pandits, resulting in the forced exodus of over 350,000 individuals from their homes and the disruption of centuries-old cultural and social structures in the valley.

Who was Bitta Karate?

Bitta Karate, whose real name is Farooq Ahmed Dar, was a member of the Jammu Kashmir Liberation Front (JKLF) and was responsible for Satish’s murder. He was acting under the directives of Ashfaq Majeed Wani to target Kashmiri Pandits.

Why did Satish’s family initially think the visit was benign?

Satish’s family believed the visitor during the curfew break was seeking assistance or help, not realising the dangerous intentions behind the visit.

What were the circumstances surrounding Satish’s final moments?

On the morning of his death, Satish stepped out wearing a pheran and holding a kangri. He was ambushed just twelve houses from his own home and attempted to defend himself with the kangri but was shot multiple times.

What has been done to seek justice for Satish Tickoo?

More than 30 years after his death, the case regarding Satish’s murder remains under consideration in the Sessions Court, with the community hoping for a just resolution.

 What broader implications did Satish’s murder have on Kashmir?

The murder was part of a larger campaign of violence leading to the mass displacement of Kashmiri Pandits and the erosion of Kashmir’s historically rich and diverse cultural landscape.

 How has the community reacted to the ongoing search for justice?

The Kashmiri Pandit community continues to express deep pain and frustration over the lack of justice for the violence suffered, with ongoing aspirations for legal accountability.

What role did external influences play in the violence against Kashmiri Pandits?

The violence was fueled by a network of radical terrorists and external supporters, including elements from Pakistan, who trained militants and promoted extremist ideologies targeting the Kashmiri Pandit community.

In Kashmir’s beautiful yet troubled land, stories of strong women like Kota Rani, Lal Ded, Rupa Bhawani, and Habba Khatoon have long inspired hope and resilience. However, the narrative surrounding women in this region has taken a dark turn, transforming from tales of strength to a haunting reminder of vulnerability. The story of Prana Ganjoo stands as a chilling testament to the brutal realities faced by women during the turbulent times of the 1990s when radical forces targeted them in the name of a so-called freedom struggle.

A Background of Terror

Behind closed doors, away from the prying eyes of the world, women in Kashmir were not merely collateral damage in a conflict; they were specifically targeted in a systematic campaign of terror. The atrocities committed against them are not just historical footnotes; they are stark reminders of societal failures that have persisted through time. We failed women like Girija Tikoo, Sarla Bhat, Prana Ganjoo, Babli Bhan, and Asha Kaul, as well as innocent Muslim women who also suffered under the weight of terrorism. Imagine the horror of a family whose beloved daughter or sister is gang-raped by ruthless radicals, her body mutilated, and her fate forever unknown. This is the tragic reality that Prana Ganjoo and her family faced.

The Disturbing Mindset of Terror

Prana Ganjoo’s story reveals a mindset steeped in violence and misogyny. The chilling slogan, “Asi gachhay panunuy Pakistan, batav rostuy ta batanyen saan” (We want our Pakistan, without Pandit men but with their women), encapsulates the horrific intentions of those who sought to ethnically cleanse Kashmiri Pandit men while subjugating and exploiting their women. This rhetoric is a dangerous blend of nationalist fervour, communal hatred, and the objectification of women, which often fuels conflicts and human rights abuses in regions plagued by sectarian strife.

The Life of K.L. Ganjoo

K.L. Ganjoo was not just a name; he was a dedicated agro-scientist and educator at the Agriculture College in Sopore. He believed in the power of education to bridge divides and foster understanding among communities. Despite the growing unrest and the exodus of Kashmiri Pandits, he remained hopeful, trusting the bonds he had built with his Muslim friends and students. Tragically, his faith in humanity would lead to unimaginable sorrow. In March 1990, after a brief trip to Nepal, K.L. Ganjoo returned home with his wife, Prana, and their nephew, eager to reconnect with their roots. Little did they know that this homecoming would end in tragedy.

A Day That Changed Everything

On that fateful day, two colleagues came to welcome K.L. Ganjoo back. As they approached the Sopore bridge, a sinister ambush awaited them. Without warning, they were attacked. K.L. Ganjoo was violently pulled from the Jeep, shot multiple times, and thrown into the fast-flowing waters of the Jhelum River; his life extinguished in an instant. His nephew faced a horrific choice: jump into the river or witness the unimaginable torture of his beloved aunt. In a desperate bid for survival, he chose the water, escaping the scene but leaving his family’s fate uncertain.

The Unspeakable Horror of Prana Ganjoo

While K.L. Ganjoo’s life was brutally cut short, the horror did not end there. Prana Ganjoo became a victim of savage brutality that defies comprehension. Reports of her gang rape and the mutilation of her body serve as a stark reminder of the depths of human cruelty. The details are chilling: her breasts were severed, and she was ultimately executed. Yet, even in death, her story remains shrouded in uncertainty, as police sources never confirmed her death, claiming her body was never found. It was only through unofficial accounts that the brutalities inflicted upon her were revealed. The legacy of violence in Kashmir extends beyond individual tragedies, resonating through families and communities. It creates a cycle of fear and loss that leaves deep psychological scars on survivors. The nephew who escaped the river carries the burden of witnessing the horrors inflicted upon his family. His survival is marked by trauma, a constant reminder of the nightmarish choices forced upon him.

A Call for Acknowledgment

In the aftermath of the Nirbhaya gang rape case in Delhi, society began to rally in support of women, demanding justice and change. Yet, this support was glaringly absent during the dark days of 1990 when Kashmiri Pandit women were left to fend for themselves, abandoned by a society that turned a blind eye. There was no media coverage, no public outrage, and no shame directed at the radicals who perpetrated these heinous acts. It was as if society had lost its voice or simply remained silent. The lack of courage to confront these brutal realities has left deep scars, not just on the victims but on the collective conscience of our society. We must remember women like Prana Ganjoo and ensure their stories are heard. Only by acknowledging the past can we hope to prevent such horrors from happening again. In the end, the story of Prana Ganjoo is not just a tale of tragedy; it is a call to action. It urges us to confront the uncomfortable truths of our history and to stand in solidarity with those who have suffered. Let us honour the memory of Prana Ganjoo and countless others by ensuring that their stories are never forgotten.