The Forgotten Exodus: The Tragedy of Kashmiri Pandits

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.

The gradual erosion of Kashmiri Pandit festivals and rituals is a pressing concern. This article explores the Lost festivals and rituals of Kashmiri Pandits after being forced out of Kashmir in 1990.

There was a time when the snow-covered evenings of Kashmir were filled with anticipation. We, as children, would eagerly wait for our Guru Ji, who moved from one house to another, guiding us through the sacred Mahashivratri Puja.

Sometimes, as the night passed, we would drift into sleep, only to be gently awakened by our elders with the words, “Utho… Guru Ji aa gaye,” signalling the beginning of the night-long worship.

The following morning was a time of excitement—Herath Kharach, the new notes, the delicious offerings made to the gods, and the joy of Salam, visiting homes to exchange greetings and indulging in the festive feasts. This was the essence of our community, woven into the fabric of our lives.

However, in the wake of the exodus, those vibrant cultural celebrations are now missing. The terror that drove us from our homeland has not just scattered our people but has also faded the rituals that once defined us.

No longer do we wait for the Guru Ji on Mahashivratri; the streets are silent; the homes empty of the communal joy that once resonated through them. The cold, impersonal sound of recorded voices has replaced the holy songs and hymns that once filled the night air.

Even the simple joy of decorating a Krishna Jhoola for Janmashtami, and carrying it to neighbouring villages for celebration, has been lost, substituted by the sterile glow of screens and the convenience of YouTube.

In this digital age, where technology has replaced tradition, the essence of our festivals is slipping away. What was once a living, breathing expression of our culture has become a shadow of its former self, reduced to formalities that lack the communal warmth and spiritual depth they once held.

This erosion of tradition signifies more than just a loss of cultural practices; it marks a more profound loss of identity and a severing of the ties that once bound us together as a community. As we drift further from our roots, it becomes imperative to ask: What have we lost? And what are we still losing?

Other festivals were celebrated well. Families often visit temples dedicated to various gods and goddesses, such as the revered Kheer Bhawani temple, to offer their prayers and seek blessings. The vibrant atmosphere of these meals, coupled with the collective participation in rituals and worship, strengthens community bonds and celebrates the rich culture of Kashmiri religious traditions

The Kashmiri Pandits’ forced departure from our homeland has deeply changed how we celebrate our festivals and traditions. The once lively and colourful celebrations are now quieter and less frequent. With the community spread across different places, it’s harder to keep the old ways alive.

Many of our festivals and rituals that were a big part of everyday life in Kashmir are now forgotten. The rich culture that flourished in the cold, beautiful Kashmir is slowly disappearing. What used to be joyful events that brought everyone together are now just memories for a small group of people. The strong connection to their past, which was once a big part of their lives, is now fading away.

Let’s discuss these Fading Kashmiri Pandit Festivals.

Kashmiri Pandit Festivals and rituals were more than just celebrations; they were the very soul of our community, binding generations together with shared experiences and beliefs. Herath, for instance, was a sacred festival, a profound spiritual journey connecting us to our divine.

For centuries, we Kashmiri Pandits celebrated Herath with unwavering devotion, particularly during the snowy month of Phalgun. The pristine white blanket covering the valley was a silent witness to our deep-rooted faith in Lord Shiva. It was a time of communal harmony, where families and neighbours came together, sharing laughter, food, and stories.

The forced exodus shattered this peaceful existence. The snow-clad valley, once a sanctuary of peace and spirituality, became a distant memory. With our community dispersed across different lands, the shared experiences that defined our identity began to fade. The younger generation, unfamiliar with the customs and traditions, found it challenging to connect with their roots.

Navreh, another significant festival marking the Kashmiri New Year, was a celebration of new beginnings. The Navreh Thali, prepared with meticulous care, symbolised hope and renewal. Each item placed on the Thali—rice representing prosperity, a pen and inkpot symbolising knowledge, salt, flowers, and the traditional Panchang—held deep cultural and spiritual significance.

The ritual of waking up to see the Navreh Thali first thing in the morning was a tradition passed down through generations, instilling a sense of continuity and connection with the past.

The ritual of Zang Trai, where Kashmiri Pandit women visited their parental homes and returned with Noon, Tchutt, and Atagat—salt, roti, and some cash—was a gesture filled with warmth and love. These simple acts were more than just customs; they were a way of strengthening familial bonds and preserving the community’s unity.

Khetchi Mavas, a ritual performed to ward off evil spirits, reflected the community’s deep belief in the interplay between the natural and supernatural worlds. The elaborate pujas during Herath were not merely acts of devotion; they were a celebration of family unity, a reaffirmation of the bonds that held the community together. Festivals like Gadda Batta, Monjhar Taher, Kaw Punim, and Shishur were more than dates on a calendar. They were living traditions that brought meaning and purpose to the lives of Kashmiri Pandits.

Monjhar Taher, with its offering of yellow rice, was a prayer for prosperity. The festival of Kaw Punim, where offerings were made to crows as a mark of love for birds, connected the community with the natural world. Shishur, a special day for newborns and newlywed brides, involved rituals to ward off the evil eye. Each of these festivals, each ritual, was a thread in the intricate tapestry of Kashmiri Pandit culture, binding the community together and reinforcing their shared identity.

Gadda Batta: Gadda Batta translates to “fish and rice.” This traditional offering takes place on any Tuesday or Saturday during the dark fortnight of the lunar month of Pausha. On these specific days, fish is specially prepared as an offering to the Ghar Devta, or the household deity.

The ritual begins with preparing a sacred space in a room on the top floor of the house, where a plateful of rice and fish is placed as an offering. Some families choose to serve raw fish, adhering to traditional practices.

This act of devotion is followed by a communal feast with family and friends, where they celebrate together and share a meal that honours the Ghar Devta. The event is not only a spiritual observance but also a time for strengthening familial bonds and cherishing moments with loved ones.

Jyeshtha Ashtami, also known as Zyeath-Atham, is a prominent Kashmiri festival dedicated to the goddess Ragnya Mata of the Kheer Bhawani temple in Tulmul, Ganderbal, Kashmir. This temple holds a significant place in the hearts of Kashmiri Hindus. The festival, celebrated by Kashmiri Pandits and other local communities, features the Kheer Bhawani Mela.

This event has evolved into a symbol of communal harmony and brotherhood in Kashmir, bringing together people of various backgrounds to honour the deity and celebrate their shared cultural heritage.

Pann, which translates to “Thread,” is a festival linked to the spinning of freshly produced cotton and the worship of the twin agricultural goddesses, Vibha and Garbha. Celebrated on Ganesh Chaturthi, also known as Vinayak Tchoram in Kashmir, this festival involves offering Roth, or sweet bread cakes, to the goddess.

The Pan Puja includes narrating a story similar to the Satyanarayana Katha, highlighting a blend of ritual practices. The preparation and distribution of the Rothas have become a significant aspect of Kashmiri Pandit religious customs, symbolising the quest for prosperity and auspiciousness.

Vyatha Truvah: Vyatha Truvah is a significant festival dedicated to the worship of the river Vitasta, an important river in Kashmiri Hindu tradition. Celebrated with devotion and reverence, this day involves performing Puja (ritual worship) at the sacred ghats of the Vitasta River. The rituals include offering a variety of sacred items such as water, milk, vermilion, raw rice, and flowers to the river. These offerings are believed to honour the river’s divine essence and seek its blessings for prosperity and well-being.

The Gradual Erosion of Tradition

Our old ways of doing things are slowly disappearing. It’s a significant problem because these traditions are a vital part of our identity. They used to be a strong and beautiful part of our lives, but now they are getting weaker. It’s not just about missing out on fun parties and celebrations. It’s about losing a deep connection to our past and who we are as a people.

Our festivals and traditions are like the threads that hold our community together. They are filled with stories, beliefs, and ways of life that have been passed down from our grandparents to us. When these traditions disappear, it’s as if we’re losing a piece of ourselves. We not only lose the fun parts of our culture but also the things that make us feel like we belong to something bigger than ourselves.

This erosion is not an isolated phenomenon but a reflection of broader challenges facing the Kashmiri Pandit community. Displacement, migration, and the pressures of modern life have played significant roles in this decline.

For many, particularly the younger generation growing up far from their ancestral homeland, the connection to these traditions has weakened. In environments detached from the cultural context of their forebears, there is often a lack of awareness or understanding of the significance of these rituals.

This growing disconnect threatens to sever the link between our past and present, diminishing our collective memory and cultural richness.

The Broader Impact on Community and Identity

The fading of these Kashmiri Pandit Festivals has profound implications for our community. Festivals and rituals are far more than mere cultural expressions; they are vital for fostering social cohesion and maintaining a strong sense of community. These observances offer shared experiences that unite people, strengthening interpersonal bonds and promoting a collective identity.

As traditions wane, there is a tangible risk of fragmentation within the community. The absence of these unifying practices can lead to weakened ties among individuals, reducing the sense of shared identity and purpose. Over time, this fragmentation can erode community cohesion and diminish our collective cultural identity.

Moreover, the loss of these traditions represents a significant disconnection from our historical roots. Our rituals and festivals are not only celebrations but also living links to our ancestors. They honour our forebears and preserve their legacy, embedding their memories in our cultural practices.

When these traditions are allowed to fade, we lose that essential connection to our past, along with a crucial part of our historical narrative. This disconnection is not just a loss of practices but a severance from the broader historical and cultural context that has defined us for generations.

Reclaiming Our Heritage: A Call to Action

The solution to this cultural crisis lies within our own hands. We must take active steps to revive and preserve our traditions. The challenge is to reignite the flame of our heritage, infuse new life into our festivals and rituals, and ensure their continued relevance and vitality.

Reclaiming our heritage begins with a deep and meaningful understanding of the traditions we seek to preserve. It is not sufficient to merely observe these practices; we must delve into their historical and cultural significance.

This requires a concerted effort to educate ourselves and future generations about the importance of these rituals. By understanding their roots and meanings, we can foster a renewed sense of pride and commitment to our cultural practices.

Engaging actively in the preservation of these traditions, through participation and education, will help ensure that they are not only maintained but also thrive. This collective effort will safeguard our cultural legacy and reinforce our sense of identity.

Between 1988 and 1990, Kashmir faced a dark era of terrorism that claimed many innocent lives. Notable figures such as Tika Lal Taploo, Justice Neel Kanth Ganjoo, Satish Tikoo, Sarvanand Kaul Premi and his son, Girija Tikoo, Sarla Bhat, Prana Ganjoo, K.L. Ganjoo, and others were tragically murdered. Lassa Kaul was also a victim of this radicalism, his life cut short, adding to the many shattered dreams caused by terror.

Lassa Kaul’s Tragic Death

In the troubled history of Kashmir, Lassa Kaul stands out as a figure of strength and dedication. He was a key figure who opposed the insurgency, using his position and beliefs to make a difference. Kaul worked for both Doordarshan Srinagar and All India Radio during a time when Kashmir was on the brink of chaos. His life was tragically ended by those who feared his influence.

On February 13, 1990, Srinagar suffered a major loss when Lassa Kaul, the Director of Doordarshan Srinagar, was killed by JKLF terrorists. Loved and respected in the community, his murder shocked the city. His daughter, Sanjla Kaul, recalled that on that night, Lassa’s parents were anxiously waiting for him when they heard gunshots. His mother, overwhelmed with grief, collapsed and was deeply affected by her son’s death. Lassa was shot dead outside their home in Bemina, Srinagar, by terrorists from the Jammu and Kashmir Liberation Front (JKLF).

A Life of Professional Dedication

Lassa Kaul’s career in broadcasting was driven by a commitment to serving his community. As the Director of Doordarshan Srinagar and having worked for All India Radio, Kaul’s efforts coincided with one of Kashmir’s most challenging periods. Despite the violence and unrest, Kaul remained a beacon of integrity and professionalism. Known for his steadfast adherence to broadcasting ethics and refusal to bow to political pressures, Kaul’s leadership was marked by innovation and dedication to transparency.

Lassa Kaul launched public grievance programs that exposed corruption, showcasing his belief in the media’s power to hold the powerful accountable. These programs, which were crucial in a time of political and social upheaval, made him both respected and targeted. His work demonstrated a commitment to using media for positive change, despite the personal risks involved.

A Community Pillar and Controversy Surrounding His Death

Lassa Kaul was not just a professional but a beloved community member. His daughter described him as warm, charming, and genuinely interested in others. His bravery was evident during a bomb scare at All India Radio, where he prioritised the safety of others by personally inspecting the threat. This act of courage highlighted his dedication to both his personal and professional responsibilities.

The details of Kaul’s assassination are surrounded by controversy. There is a popular belief that some of his colleagues may have been involved, potentially by sharing information about Kaul’s movements with terrorists. Although this theory remains unconfirmed, it adds a layer of complexity to the tragedy and emphasises the need for a thorough investigation. Who else could have provided the exact information Of Lassa Kaul’s movements to the terrorists? As we know the modus operandi of terrorists using sleeper cells to target their selected people.

The Lassa Kaul Award and Its Discontinuation

The government honoured Lassa Kaul by establishing the “Lassa Kaul Award for National Integration,” an annual award given for the best program on All India Radio that promotes national unity. This special award was part of the Akashvani Annual Awards ceremony, which was last held in 2019 under the leadership of Shri Prakash Javadekar, the Union Minister of Information & Broadcasting.

Efforts to discontinue the Lassa Kaul Award began even before 2020. However, during Fayyaz Sheheryar’s tenure as Director General of All India Radio, he firmly opposed any moves to abolish the award. His strong stance ensured that the award continued throughout his time in office. Unfortunately, after Sheheryar retired in December 2019, the Akashvani Annual Award Ceremony was abruptly stopped for reasons that remain unclear.

The abandonment of the Lassa Kaul Award raises troubling questions about the priorities of India’s public broadcasting system. At a time when the nation is grappling with issues of national integration and combating extremism, the decision to discontinue an award that celebrated these very values seems counterproductive and shortsighted.

This decision reflects a broader trend of historical amnesia, where the sacrifices of individuals like Lassa Kaul are conveniently forgotten in the rush to move forward. This forgetting not only dishonours the memory of those who gave their lives for the nation but also deprives younger generations of role models and inspiration.

As we reflect on Lassa Kaul’s legacy thirty-four years after his martyrdom, it is clear that his story remains relevant and inspiring. His commitment to truth, his courage in the face of danger, and his unwavering belief in the power of media to effect positive change are qualities that are sorely needed in today’s world.