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Introduction:

The inclusion of Article 370 in the Indian Constitution stands as a landmark moment in the nation’s history, shaping the relationship between the Indian Union and the state of Jammu and Kashmir. This article explores the critical provisions of Article 370, its historical origins, the architects behind its drafting, and the subsequent contentious revocation that unfolded in 2019.

Key Provisions of Article 370:

Article 370 was a provision in the Indian Constitution that granted special autonomy to the region of Jammu and Kashmir. It allowed the state to have its own constitution and decision-making authority, except in matters related to defense, foreign affairs, finance, and communications. This special status was intended to be a temporary measure, but it remained in place for several decades. In August 2019, the Indian government abrogated Article 370, revoking the special status of Jammu and Kashmir and integrating it more closely with the rest of the country.

Historical Background:

The Accession in 1947 marked a turning point, with Maharaja Hari Singh’s Instrument of Accession permitting Parliament to legislate on specific matters. The drafting and adoption of Article 370 occurred in 1949, solidifying Jammu and Kashmir’s unique status. A Presidential Order in 1954 extended the application of the Indian Constitution to the state.

Architects of Article 370:

Gopalaswami Ayyangar, a crucial member of the Indian Constitution’s Drafting Committee, proposed the inclusion of Article 370. He actively contributed to the drafting and incorporation of this article, which conferred special status upon the state of Jammu and Kashmir. Ayyangar justified the need for Article 370 in the Constituent Assembly, pointing to the “special conditions” prevailing in Jammu and Kashmir, such as the ongoing conflict in the region during that period.

Role of Sheikh Abdullah in Article 370

Sheikh Abdullah played a pivotal role in the talks that culminated in the incorporation of Article 370. In July 1949, he, along with three others, received nominations from the ruler of Jammu & Kashmir to participate in the Constituent Assembly. The negotiations occurred at Sardar Vallabhbhai Patel’s residence in the presence of Prime Minister Jawaharlal Nehru and ultimately led to the adoption of Article 370.

Throughout the discussions, Sheikh Abdullah emphasized that the Article should not extend to Fundamental Rights and Directive Principles, leaving it to the state’s Constituent Assembly to make the decision. His active engagement and negotiations with Indian leaders significantly influenced the shaping of Article 370, bestowing special status upon Jammu and Kashmir.

Key demands of Sheikh Abdullah during the negotiations for Article 370?

During the negotiations for Article 370, Sheikh Abdullah, the Prime Minister of Jammu and Kashmir, had several key demands. He insisted that the Article should not extend the Fundamental Rights and Directive Principles, but leave it to the state’s Constituent Assembly to decide whether or not to adopt them. He also wanted the state to have its own constitution and decision-making powers, except in the areas of defence, foreign affairs, finance, and communications. Abdullah’s involvement and negotiations with Indian leaders were instrumental in shaping the provisions of Article 370, which granted special status to Jammu and Kashmir

Jammu and Kashmir Constituent Assembly:

The Jammu and Kashmir Constituent Assembly comprised representatives elected through adult franchise, totalling 75 members exclusively from the National Conference party. Emulating procedures akin to the Indian Constituent Assembly, smaller groups within the Assembly formed committees responsible for crafting draft articles.

These committees’ reports, containing the proposed articles, were then presented to the plenary Assembly for approval or rejection through a vote. Convening for the first time on October 31, 1951, the Jammu and Kashmir Constituent Assembly played a pivotal role in defining the state’s relationship with the Indian Union. It achieved this by enacting the Constitution of Jammu and Kashmir, acknowledging the state’s integral part in India while retaining its distinct special status.

Who were the members of the Jammu and Kashmir constituent assembly

The Jammu and Kashmir Constituent Assembly was composed of 75 members, all of whom were from the National Conference party. Some of the prominent members included Sheikh Abdullah, Mirza Mohammad Afzal Beg, Maulana Mohammad Syed Masudi, and Moti Ram Baigra

Sampat Prakash and article 370

Sampat Prakash, a Kashmiri nationalist, trade unionist, and activist, played a crucial role in advocating for the preservation of Articles 370 and 35A, which granted special status to Jammu and Kashmir. He believed that these provisions were essential for safeguarding the identity and rights of the Kashmiri people. In the case of Sampat Prakash vs State of Jammu & Kashmir, he contested the modification of Presidential Orders under Article 370, and the court ruled that Article 370 had never ceased to be operative. Sampat Prakash’s unwavering commitment to these causes earned him respect within the mainstream separatist movement

Sampat Prakas recently died on July 1, 2023 in Srinagar

How Article 370 was Removed:

The removal of Article 370, which granted special status to the region of Jammu and Kashmir, was executed through a constitutional process initiated by the Indian government. The key mechanism employed was the utilization of powers under Article 370(1) to amend Article 367, the interpretation clause of the Constitution.

When Article 370 was Removed:

The revocation of Article 370 took place on August 5, 2019. This historic decision marked a significant shift in the status and autonomy of Jammu and Kashmir within the Indian Union.

The Process of Removal:

The government’s decision to revoke Article 370 was driven by the aim to address violence and militancy in the region and to integrate Jammu and Kashmir more closely with the rest of the country. By amending Article 367, references to the “Government of the State [Jammu and Kashmir]” were modified to “Governor of the State,” rendering Article 370 ‘inoperative’ while still existing in the constitution.

This constitutional manoeuvre allowed the government to dismantle the autonomy granted by Article 370, including the annulment of Article 35A. The removal of Article 35A opened up the possibility for non-Kashmiris to buy property in the region, sparking concerns about potential demographic changes.

The decision to revoke Article 370 was met with considerable controversy, with varying opinions among legal experts and political leaders. While some argued that the revocation breached the spirit of the provision, particularly due to the absence of concurrence from the Constituent Assembly of Jammu and Kashmir, others supported the government’s decision. The move received majority support in the Indian Parliament, with backing from various political parties.

Govt justification on the Revocation of Article 370

The Indian government justified the revocation of Article 370, which granted special status to Jammu and Kashmir, as a necessary measure to quell violence and militancy while facilitating the integration of the region with the rest of the country. The removal of Article 370 was carried out through the utilization of powers under Article 370(1), which allowed amendments to Article 367, the interpretation clause of the Constitution. By altering references to the “Government of the State Jammu and Kashmir to “Governor of the State,” the government effectively rendered Article 370 ‘inoperative,’ despite its continued presence in the constitution.

Supreme Court upheld the revocation of Article 370

The government’s revocation of Article 370 was affirmed by the Supreme Court, which decreed that the dissolution of Article 370 would only occur upon the recommendation of the Constituent Assembly as specified in Article 370(3). The Court also upheld the President’s authority to issue orders under Article 370, encompassing the ability to add, amend, vary, or rescind them

Key Takeaways:

• Article 370 granted special autonomous status to Jammu and Kashmir within the Indian Union, with limitations on central government’s jurisdiction.
• The provision’s historical roots lie in the Instrument of Accession signed in 1947 and aimed to address specific regional concerns.
• Its revocation in 2019 sparked significant controversy, with arguments surrounding constitutionality, potential benefits for regional development, and concerns about human rights and Kashmiri identity.
• The Supreme Court upheld the government’s action, but legal challenges and discussions on the issue continue.
• The long-term impact of Article 370’s revocation on Jammu and Kashmir, India, and regional stability remains to be seen.

For related content Get your copy on the exodus of Kashmiri Pandits” Kashmiri Pandits:  A tale of solitude and Survival  and explore the heart-wrenching yet inspiring saga on Kashmiri Pandits

Kashmiri Pandits. The name itself paints a picture – a people with a history stretching back thousands of years, deeply connected to the land of Kashmir. Kashmiri Pandits have known victories and losses, their rich culture blooming like the valley’s roses and weathering tough times like the mountain peaks.

Imagine families living in the same place for ages, hearing stories of gods and goddesses whispered in ancient temples. That’s the heritage carried by the Pandits, passed down through generations. But their journey hasn’t been easy. They’ve seen their land change hands, and their beliefs challenged, but they held their heads high, adapting and keeping their spirit alive.

Then came a dark chapter – a forced exodus that tore them away from their homes, scattering them like seeds in the wind. Leaving everything behind, fear gripped their hearts, a pain that still lingers even today.

But the Pandits are not just defined by their suffering. They’re the heroes who rebuilt their lives, brick by brick, carrying their traditions in makeshift temples and stories shared amongst loved ones. They’re the children who grew up with tales of a lost paradise, longing for a home they’ve never known.

Let’s explore the history of Kashmiri Pandits

Who are Kashmiri pandits

Kashmiri Pandits are the aboriginal people of Kashmir.  Kashmiri Pandits, are a group of people with a unique history and culture deeply woven into the fabric of Kashmir. But their journey hasn’t been easy. It’s filled with ups and downs, triumphs and tragedies, that showcase their incredible spirit.

The forefathers of the Kashmiri Pandits traversed northward from the ancient banks of the Sarasvati River, establishing their abode in the Kashmir Valley over five millennia ago.

Emergence of Shaivism:

The 1st millennium witnessed Kashmir blossom into a prominent centre of Hinduism. Shaivism, a major Hindu sect worshipping Lord Shiva, took root and flourished during this era. Renowned philosophers like Adi Shankaracharya played a pivotal role in its revival, leaving an enduring legacy of profound teachings and monastic centres.

In the initial half of the 1st millennium, the Kashmir region evolved into a pivotal centre for Hinduism and subsequently, under the reigns of the Mauryas and Kushans, for Buddhism. The ascent of Shaivism during the ninth century, amid the Karkota Dynasty’s rule, marked a significant indigenous development. Flourishing through seven centuries of Hindu dominance, it continued under the Utpala and Lohara dynasties, reaching its culmination in the mid-14th century.

Over the centuries, Kashmiri Shaivism evolved into a distinctive school of thought within the broader Shaiva tradition, renowned for its unique philosophical doctrines, mystical practices, and devotional poetry. Scholars such as Abhinav Gupta, a 10th-century philosopher, played a pivotal role in blending tantric practices with profound philosophical insights, contributing significantly to the development of Kashmiri Shaivism.

Spread of Islam

The spread of Islam in Kashmir gained momentum from the 14th century onward. The region witnessed a series of invasions and migrations that contributed to the propagation of Islam. Muslim rulers and dynasties, such as the Shah Mir dynasty and later the Chak dynasty, played a crucial role in the establishment of  as a dominant religious and political force.

While the dawn of the Shah Mir dynasty marked a new chapter, it marked a shadow on the Kashmiri Pandit community, facing religious conversions, religious killings, persecutions and measures like the ‘jizya’ tax, and the desecration of their cherished temples. The destruction of the Martand Sun Temple is a stark reminder of the violence that was inflicted on the Hindu community during this period.
For more information read ” Uprooted and Forlorn”: The tale of Kashmiri Pandits in exile

Unravelling the Tragic Saga of Forced Migration

In the late 1980s and early 1990s, the serene valleys of Kashmir became the backdrop for a heart-wrenching tale—the mass exodus of the Kashmiri Pandit community. A convergence of political turmoil, religious intolerance, and escalating violence propelled thousands to abandon their ancestral homes, leaving an indelible mark on the community’s identity.

As extremism gained momentum, the Hindu faith of Kashmiri Pandits became a target. A rising wave of religious intolerance, coupled with targeted persecution, created an atmosphere of fear, where the safety of the community was compromised.

A Dark Turning Point: Targeted Killings and the Flight of Kashmiri Pandits

From 1989 to 1990, a series of horrific events triggered a mass exodus of Kashmiri Pandits from their ancestral home in the Kashmir Valley. This article highlights some of the key incidents that fueled fear and forced displacement:

September 14, 1989: The assassination of prominent Kashmiri Pandit leader Tika Lal Taploo marked the start of targeted attacks on the community. This grim event foreshadowed the exodus to come.

November 4, 1989: The brutal killing of retired judge Justice Neelkanth Ganjoo, who had sentenced a Kashmiri separatist leader to death, sent shockwaves through the community and heightened anxieties.

February 13, 1990: The kidnapping and murder of well-known Door Darshan broadcaster Lassa Kaul further amplified the atmosphere of fear and insecurity among Kashmiri Pandits.

April 30, 1990: The tragic killing of renowned poet Sarvanand Kaul and his son, followed by their public display, epitomized the escalating violence and terror faced by the community.

These targeted killings, coupled with a pervasive climate of violence and intimidation, forced a large number of Kashmiri Pandits to flee their homes and seek refuge elsewhere in India.

On January 19th, 1990, during a period of heightened tensions in Kashmir, a large number of Kashmiri Pandits, a minority Hindu community, were forced to flee the Kashmir Valley due to threats and violence.

This mass exodus significantly altered the demographic and cultural makeup of the Kashmir Valley, leaving a permanent scar on the region’s history.

Lost Home: Imagine leaving the place where your family has lived for generations, the streets you played on, and the whispers of history in the air. That’s what happened to Kashmiri Pandits. Their villages, now deserted, hold the echoes of a vibrant past.

Lost Culture: More than just houses, they left behind a way of life. Festivals, traditions, and even everyday routines had evolved along with them in Kashmir. In their new surroundings, they strive to keep their culture alive, but it’s like a garden uprooted, struggling to bloom again.

The trauma of forced migration left enduring psychological scars. The mental health of individuals bore the brunt of the exodus, with the echoes of violence and upheaval haunting the collective psyche of the community.

The dispersion of the community posed challenges in maintaining a cohesive identity. The Kashmiri Pandits, now scattered across different regions, grappled with the task of preserving their cultural continuity in the face of geographical and societal diversity.

FAQs on Kashmiri Pandits

Who are Kashmiri Pandits?

Kashmiri Pandits are a Hindu community with a rich history and deep connection to the Kashmir Valley.

What happened to them?

They faced a forced exodus in the 1990s due to violence and insecurity, leaving their homes and scattering across India.

How are they coping?

Despite the challenges, they have rebuilt their lives, preserving their traditions and culture.

What is their future?

Many hopes for a safe return to their homeland, while others focus on contributing to society.

Demand justice for the Kashmiri Pandits: Raise your voice and support initiatives seeking accountability for the atrocities they faced. 

Imagine a celestial tapestry, shimmering with threads of divine essence. Among them, one radiant strand stands out – Lal Ded, a mystic poetess whose very being defied earthly constraints. Like a luminous moonbeam piercing the velvet night, she transcended the mundane, embodying unwavering devotion and weaving verses that echoed with celestial fire.

AMI PANA SUDDRAS NAVE CHASS LAMAN

KATI BOZI DUY MYON MEYTI DIYI TAAR

AMEYE TAKEYN PONIV ZAN SHEMAN

ZUV CHUM BRAMAN GARA GATSHAHA

“With a towline spun from fragile thread, I guide

my boat across the boundless sea.

May God heed my plea

and safely bring me ashore!

Like water in cups of unbaked clay,

I flow away without a trace.

Oh, may I reach my destined home!”

A woman cloaked in defiance, draped in devotion, her words like molten silver carving verses onto the soul – that was Lal Ded, the 14th-century mystic poet who ignited Kashmir’s literary landscape. Born into a world of rigid traditions, Lal Ded dared to break free, not with violence, but with the quiet thunder of her Vakhs – poems that crackled with spiritual insight and everyday wisdom.

Her early life was a tapestry woven with hardship. Married at a tender age of twelve, she faced the cruel hand of fate – an abusive mother-in-law and an indifferent husband. Yet, Lal Ded’s spirit refused to be dimmed. She sought solace in the embrace of Lord Shiva, the supreme deity of Kashmir Shaivism. On the banks of the Jhelum River, she met her guru, Siddha Srikanth, who unlocked the doors of yoga and meditation, leading her on a path of spiritual awakening.

Transformed by enlightenment, Lal Ded shed the shackles of her worldly life. She embraced the open sky, her bare feet tracing the dusty paths of Kashmir, her voice carrying the weight of her Vakhs. These weren’t mere poems; they were embers of rebellion, challenging the rigid caste system, social discrimination, and hypocrisy that choked the society.

Lal Ded, also known as Lalla, Lal Arifa, Lalleshwari, Lal Yogeshwari, and Lalla the great, was a 14th century Kashmiri mystic and poet. She was the creator of Vakhs, a kind of poetry that expresses spiritual insights and experiences in simple and powerful language. Lal Ded’s verses are some of the earliest compositions in the Kashmiri language and form an integral part of the Kashmiri literature and culture.

Lal Ded was born in 1320 in Pandrethan, near Pampore, in the district of Pulwama, in a Kashmiri Pandit family. She was educated in the religious texts and married off at the age of 12 to a family that regularly mistreated her. Her mother-in-law was cruel and abusive, and her husband was indifferent and unfaithful. Lal Ded endured the hardships of her married life with patience and devotion, but she was not happy. She longed for a higher purpose and a deeper connection with the divine.

She found her solace in the worship of Lord Shiva, the supreme deity of the Kashmir Shaivism school of Hindu philosophy. She would spend hours at the temple of Shiva on the other side of the river, where she met her guru, Siddha Srikanth, who initiated her into the path of yoga and meditation. Under his guidance, Lal Ded attained spiritual enlightenment and realized her true nature as one with Shiva. She then renounced her worldly life and possessions, and wandered around naked or in rags, singing her Vakhs to the people. She became known as Lal Ded, which means “Lalla, the grandmother”, as a sign of respect and affection.

Lal Ded’s Vakhs are spontaneous expressions of her mystical experiences and teachings. They are short, simple, and profound, often using metaphors and symbols from nature and everyday life. They convey the essence of Kashmir Shaivism, which is based on the recognition of one’s own self as identical with the universal consciousness. Lal Ded’s Vakhs also reflect her openness and tolerance towards other faiths and traditions, such as Sufism and Buddhism. She often engaged in dialogue and debate with other saints and scholars, and challenged the rigid and orthodox views of the elite and the clergy. She was a rebel and a reformer, who questioned the caste system, the social and religious discrimination, and the hypocrisy and corruption of the society. She advocated for the equality and dignity of all human beings, regardless of their gender, class, or creed. She was a source of inspiration and guidance for the masses, who loved and revered her as their mother.

Lal Ded died in 1392, leaving behind a legacy of spiritual wisdom and poetic beauty. Her Vakhs have been preserved and transmitted orally by the people of Kashmir for centuries, and have been translated and interpreted by various scholars and writers. Her Vakhs have influenced the development of the Kashmiri language and literature, and have enriched the cultural heritage of Kashmir. Lal Ded is widely regarded as the greatest poetess of Kashmir, and one of the most influential mystics of India. She is a symbol of Kashmir’s syncretic and pluralistic ethos, and a role model for generations of seekers and lovers of God.

Siddha Srikant ( Guru of Lal Ded)

Siddha Srikanth was a Kashmiri Shaivite saint and scholar who lived in the 14th century. He was the family priest and spiritual guru of Lal Ded, the famous mystic poetess of Kashmir. He initiated her into the Shaivite Sampradaya, a tradition of Hindu philosophy and practice that worships Lord Shiva as the supreme reality. He also taught her the scriptures and the methods of yoga and meditation. He was a respected and influential figure in the Kashmiri society, and he had dialogues and debates with other religious leaders and thinkers, such as the Iranian Sufi Mir Syed Ali Hamdani and Nund Rishi. He is credited with composing some hymns and verses in praise of Shiva and his consort Parvati. He is also regarded as one of the pioneers of the Kashmiri language and literature, along with Lal Ded.

Shiv Bhakti

Lal Ded’s shiv bhakti, or devotion to Shiva, is not limited to a sectarian or ritualistic approach. She views Shiva as the supreme reality, the source and goal of all existence. She identifies herself with Shiva, saying “I am He and He is me”. She also recognizes Shiva in everything and everyone, saying “Shiva abides in all that is”. She seeks to merge with Shiva through love, knowledge, and detachment. She practices yoga, meditation, and self-inquiry to attain this union. She also advocates ethical conduct, compassion, and social justice as expressions of shiv bhakti

Even after her passing in 1392, Lal Ded’s legacy continues to bloom. Her Vakhs, preserved for centuries by the whispers of Kashmir’s people, have been translated and cherished, their essence woven into the very fabric of Kashmiri language and literature. She remains a symbol of Kashmir’s syncretic spirit, a testament to the power of a single voice to ignite a revolution, not with weapons, but with the transformative fire of words.

Lal Ded’s story is a testament to the human spirit’s ability to rise above adversity, to find solace in the divine, and to challenge the status quo with the gentle yet potent force of love and wisdom. In her, we see not just a poet, but a mystic, a rebel, and a mother, her legacy as eternal as the snow-capped peaks of her beloved Kashmir.

Like Lal Ded, who dared to defy societal norms and sing her truth naked and free, may we too shed our limitations and embrace the divine spark within. As her Vakh proclaims, “Within this earthen pot, the same Light shines as in the sun and moon.” Let your light shine, dear reader, and illuminate yiour world with a great purpose of life.

The Sangrampora massacre of 1997 stands as a haunting testament to the violent turmoil that has plagued the region of Kashmir for decades. This tragic event, which unfolded in the village of Sangrampora, Badgam, left an indelible mark on the collective memory of the Kashmiri pandits. 8 people were killed by radical terrorists. By then most of the Kashmiri Pandits had already left Kashmir in 1990

The Background of Sangrampora Massacre 1997

In 1997, Kashmir was already grappling with an extended period of insurgency and counterinsurgency activities. The region had experienced a surge in violence since the late 1980s and early 1990s. Terrorists had achieved success in securing the release of their fellow terrorists in exchange for releasing Rubaiya Sayeed from Indian prisons as far back as 1989. During this tumultuous period, radical terrorists had already carried out brutal and heinous acts against Kashmiri Pandits in the Nadimarg area, including the horrific gangrape of individuals like Girija Tikoo and Sarla Bhat.

Furthermore, terrorists were actively plotting the release of Masood Azhar, an infamous figure, and they ultimately succeeded in this endeavour in 1999. In the pursuit of their goals, these terrorists escalated their attacks on foreign nationals and Kashmiri Pandits. A grim example of this occurred in July 1995 when six foreign tourists were abducted in Jammu and Kashmir. The kidnappers, who identified themselves as Al-Faran (an alias of the Harkat-ul-Mujahideen), included the release of Masood Azhar among their demands. Tragically, one hostage managed to escape, while another was discovered in a decapitated state in August. Regrettably, the fate of the remaining hostages remains unknown to this day. The FBI had conducted multiple interrogations of Azhar during his time in prison, focusing on the circumstances surrounding these kidnappings.

In their frustration, terrorists once again turned their attention to Kashmiri Pandits. On the fateful night of March 21, 1997, a horrifying incident unfolded in the Sangrampora village, located in the Badgam District of Kashmir. Unidentified attackers ruthlessly targeted the Kashmiri Pandit community on a sacred Friday. These assailants approached the homes of Kashmiri Pandits, specifically singling out eight individuals. They lured these individuals outside their residences and proceeded to fatally shoot seven of them, leaving Ashok Kumar Pandit critically wounded and unconscious due to a gunshot injury.

Modus operandi of Terrorists

On March 21, 1997, a group of unknown assailants targeted the Kashmiri Pandits in Sangrampura village in Badgam District, Kashmir. The attackers knocked on the doors of the Pandits and called out the names of eight individuals. When the victims opened their doors, the gunmen opened fire, killing seven of them and leaving one critically injured.

The victims of the Sangrampora massacre were:

• Sanjay Bhat
• Vijay Bhat
• Pyare Lal
• Triloki Nath Bhat
• Bhushan Lal
• Avtar Krishen Pandit
• Ashok Kumar Pandit
• Dileep Bhat

Post Sangrampura Massacre 1997

In response to the brutality, some Muslims in the area expressed deep outrage and organized a partial strike to protest the heinous crime. The villagers came together to perform the last rites of the victims, an event attended not only by Muslims but also by Sikhs from neighbouring areas.

The Bharatiya Janata Party called for the dismissal of the Farooq Abdullah government in the wake of the massacre. The tragedy led to the dissolution and reorganization of Panun Kashmir. It is believed that the motive behind the killings was to discourage Hindus from returning to Kashmir.

Following the massacre, the Government of Jammu and Kashmir provided two-room flats to Kashmiri Hindus in a specially built colony in Sheikhpora, Budgam District.

The Enduring impact of Sangrampura Massacre

The enduring memory of Sangrampora persists, casting a long shadow across the collective consciousness of the Kashmiri population. It stands as an indelible and haunting reminder of the significant and lasting hardships inflicted by prolonged conflict on civilian communities. Moreover, this tragic episode served to exacerbate and deepen the already existing divide, fostering increased mistrust and animosity between the local inhabitants and the security forces that were tasked with maintaining order and security in the region. The scars left by Sangrampora serve as a poignant testimony to the complex and multifaceted nature of the challenges faced by Kashmir and the persistent need for reconciliation, healing, and a sustainable path toward lasting peace.

FAQs of Sangrampora Massacre of Kashmiri Pandits

What is the Sangrampora massacre of 1997?

The Sangrampora massacre of 1997 is a tragic event that occurred in the village of Sangrampora, Srinagar, in the region of Kashmir. It involved a targeted attack on the Kashmiri Pandit community and left a profound impact on the collective memory of the Kashmiri people.

What was the background of the conflict in Kashmir in 1997?

By 1997, Kashmir was already embroiled in a prolonged period of insurgency and counterinsurgency operations. The region had experienced a surge in violence since the late 1980s and 1990s, marked by various incidents of terrorism and conflict.

Can you provide some historical context for the conflict in Kashmir leading up to 1997?

In 1989, terrorists successfully secured the release of their comrades from Indian jails, setting the stage for escalating conflict. The same year, there were brutal killings of Kashmiri Pandits in Nadimarg, including horrifying incidents like gang rape. The attempt to secure the release of Masood Azhar in 1995 resulted in the kidnapping of foreign tourists.

What happened during the Sangrampora Massacre?

On the night of March 21, 1997, unidentified assailants specifically targeted the Kashmiri Pandit community in the Sangrampora village, Badgam District. They lured individuals outside their homes and fatally shot seven of them, leaving one critically wounded.

Who were the victims of the Sangrampora Massacre?

The victims of the Sangrampora massacre included Sanjay Bhat, Vijay Bhat, Pyare Lal, Triloki Nath Bhat, Bhushan Lal, Avtar Krishen Pandit, Ashok Kumar Pandit, and Dileep Bhat. They were targeted solely because of their Kashmiri Pandit identity.

How did the community and authorities respond to the Sangrampora Massacre?

In response to the brutality, some Muslims in the area expressed deep outrage and organized a partial strike to protest the heinous crime. Villagers from various communities came together to perform the last rites of the victims, emphasizing solidarity and unity.

What were the political implications of the Sangrampora Massacre?

The Bharatiya Janata Party called for the dismissal of the Farooq Abdullah government following the massacre. The tragedy also led to the dissolution and reorganization of Panun Kashmir. It is believed that the motive behind the killings was to discourage Hindus from returning to Kashmir.

How did the government respond to the aftermath of the Sangrampora Massacre?

Following the massacre, the Government of Jammu and Kashmir provided two-room flats to Kashmiri Hindus in a specially built colony in Sheikhpora, Budgam District, as part of the rehabilitation efforts.

What enduring impact did the Sangrampora Massacre have on Kashmir?

The memory of Sangrampora continues to linger in the collective consciousness of Kashmir, serving as a haunting reminder of the toll that prolonged conflict can exact on civilian populations. It further intensified the divide and mistrust between the local populace and the security forces, underlining the complex nature of the challenges faced by Kashmir.

How can reconciliation and lasting peace be achieved in Kashmir after such traumatic events?

Reconciliation and lasting peace in Kashmir require a multifaceted approach, including dialogue, trust-building measures, and efforts to address the grievances of all communities involved. It is imperative to acknowledge the past while working towards a future marked by understanding, healing, and sustainable peace.

List some other Massacres where Kashmiri Pandits were Killed

24 people were killed in Nadimarg, known as Nadimarg Massacre. 23 Kashmiri Pandits were killed in Wandhama known as Wandhama Massacre.  

Nadimarg Massacre: A dark day of terror

The Nadimarg massacre was a horrific act of terrorism that occurred on March 23, 2003, in the village of Nadimarg in Jammu and Kashmir, near Zainapura, Twenty-four Kashmiri Pandits, including 11 men, 11 women, and 2 children, were brutally murdered by Pakistani terrorists. The terrorists disguised themselves as Indian soldiers and tricked the local police into leaving their posts. They then went from house to house, shooting and killing the innocent residents. The victims were lined up and shot in the head, execution-style.

Modus operandi of Nadimarg Massacre

Terrorists sought to vacate the police picket, which was meant to protect Kashmiri Pandits. After taking weapons and ammunition from the police, the terrorists went to the homes of Kashmiri Pandits. They ordered the residents to gather in the compound near the picket, under a Chinar tree. Those who refused had their doors broken down, and some who resisted were brutally beaten by the radicals.

Eyewitness Account of Nadimarg Massacre

Phoola, one the sole survivors of the Nadimarg massacre, recounted to journalists the horrific details of the attack. She told them that the terrorists had called out the names of their victims, one by one, before leading them to the central compound. The terrorists had a chilling efficiency in identifying their targets, suggesting the support of locals. Those who werecalled out were then taken to the designated assembly point, where they were brutally eliminated in Talibani Style. The only fault they had they were the Kashmiri Pandits, who did not leave Kashmir when the majority of Kashmiri Pandits left in 1990.

Phoola herself lost her husband and daughter in the massacre. She described how she had hidden her son in a chimney to protect him, but the terrorists had found him and killed him as well. Phoola herself had managed to escape, but she was deeply traumatized by the experience.

Terrorist Killing Innocent Children

The radical terrorists responsible for the Nadimarg massacre carried out a brutal and systematic killing of 24 Kashmiri Pandits, including 11 men, 11 women, and 2 young children Sonuraj ( 2 years) and Suraaj Kumar (3 years).

Sonuraj was killed because he was crying incessantly over the dead bodies of his parents and siblings. The radical leader ordered one of their colleagues to silence him, which was carried out by firing several rounds at the innocent child.

The story of the handicapped girl, Girja Kumari, who was dragged to her death, is a particularly disturbing example of the terrorists’ savagery. The challenges faced by those seeking justice for the victims underscore the need for continued efforts to ensure accountability and justice for victims of terrorism.

The Kashmir files portrayed the Nadimarg Massacre

The aftermath of the Nadimarg massacre was a scene of heartbreak and anger. The community mourned the loss of their loved ones, struggling to come to terms with the senseless act that had taken them away. The massacre left scars that would forever remind them of that tragic day. Vivek Agnihotri through his movie The Kashmir Files portrayed the Nadimarg Massacre, and the world got the forgotten dark story of Nadimarg

FAQs of Nadimarg Massacre

What is the Nadimarg Massacre?

The Nadimarg Massacre was a horrific act of terrorism that occurred on March 23, 2003, in the village of Nadimarg in Jammu and Kashmir, India. Twenty-four Kashmiri Pandits, including 11 men, 11 women, and 2 young children, were brutally killed by Pakistani terrorists.

Who were the perpetrators of the Nadimarg Massacre?

The perpetrators of the Nadimarg Massacre were Pakistani terrorists led by Zia Mustafa. They were dressed in fake military uniforms and disguised themselves as Indian soldiers.

How did the Nadimarg Massacre happen?

The terrorists arrived in Nadimarg around 11 p.m. to 12 a.m. and convinced the police stationed there to leave, who surrendered their weapons and fled the scene. The terrorists then went from house to house, shooting and killing the innocent residents. It was initially believed that the attackers were army men searching for terrorists because of their uniforms. The residents of Nadimarg were unaware that the attackers were using silencers until it was too late.

What were the consequences of the Nadimarg Massacre?

The Nadimarg Massacre was a major turning point in the history of the Kashmiri Pandits. It was the event that led to the mass exodus of Kashmiri Pandits from the Kashmir Valley. The massacre also highlighted the need for greater security for the Kashmiri Pandits and for the government to take action against terrorism.

What is being done to bring the perpetrators of the Nadimarg Massacre to justice?

The perpetrators of the Nadimarg Massacre have not yet been brought to justice. There have been several investigations into the massacre, but no one has been convicted. The families of the victims are still waiting for justice.

For Exclusive details of the Nadimarg Massacre, Read Kashmiri Pandits: A tale of solitude and survival