[Reader-list] Fw: Visit to Pandit migrant camps in Jammu 2002- A personal account

[A.K. Malik]

Hi,
    Can you find an equivalent word for "Forced to flee under threat of violence"? 
Regards,

(A.K.MALIK)


--- On Thu, 8/12/10, gowhar fazli <gowharfazili at yahoo.com> wrote:

> From: gowhar fazli <gowharfazili at yahoo.com>
> Subject: Re: [Reader-list] Fw: Visit to Pandit migrant camps in Jammu 2002- A personal account
> To: "reader-list at sarai.net" <reader-list at sarai.net>
> Date: Thursday, August 12, 2010, 6:29 PM
> 
> 
> A point by point response to Kshmendra’s queries:  I am
> engaging in plain talk 
> at times and  I hope it does not hurt your sentiments
> because that it not the 
> intension.  I would have ideally desired to take more time
> on this but for my 
> other engagements.  I hope this is somewhat useful.
>  
> K: Would you agree that they were/are not migrants but were
> forced by 
> circumstances to seek refuge? Wouldn’t 'refugees' or
> 'internally displaced' be a 
> better term? What do you think?
>  
> G: I think there are differing views on how and why Pandits
> left.  Personally I 
> feel the atmosphere would have been really scary. It was
> for us too. Though 
> there were some targeted killings and acts of deliberate
> humiliation against 
> individual Pandits, it is the larger fear in a more
> diffused form that would 
> have threatened the community at large.  The tone the
> resistance movement in 
> Kashmir started adopting as the time went by and as the
> state became more and 
> more repressive, became radical.  I think it was best for
> Pandits to have left 
> at that time, but at no cost should they have severed
> political and social ties 
> with Kashmir and stopped engaging with the discourse in
> Kashmir.   
> 
>  
> I am not an expert on nomenclature of people who are
> displaced nor did I want to 
> derive any political mileage out of calling them
> ‘migrants’.  The reason why I 
> may have preferred to use the word ‘migrant’ was not to
> get into a similar 
> debate on nomenclature with Kashmiri Muslims who use this
> word and thus lose the 
> affect I was trying to communicate in political jargon. 
> This report was 
> presented before an open public audience in Srinagar.
>  
> K: Do you think this exercise can be duplicated with this
> time around the 
> Kashmiri Pandits visiting Kashmir and similar arrangements
> for them to meet at 
> least some of those who have similarly suffered intense
> miseries and more? Is 
> there any such existing mechanism?
>  
> G: Though no permanent mechanism exists, I can put you
> across to friends who can 
> and will help you, including some who were part of the
> earlier initiative.  If 
> you are really serious you, should use a reasonably neutral
> or credible base to 
> make such a sensitive move.  Even just as a thought, it is
> appreciable.
>  
> K: Your 2002 report concludes with the comment "a
> tremendous and deep felt 
> desire to restore the broken relationships and the way of
> life that has been 
> lost." Do you think that sentiment still exists? Can the
> gulf of 'broken 
> relationships' be bridged, by word and action and some
> sort of a 'return'? If 
> yes; How? 
>  
> G:  I was referring to the energy we felt in the gathering
> of over hundred 
> people who turned up in Porkhu and the number of families
> and individuals we met 
> outside the camp.  
> 
>  
> There is no discourse regarding this in the public sphere
> at the moment. People 
> have obvious pressing concerns regarding their survival in
> the ongoing violence 
> and repression.  
>  
> Individually many people retain personal contacts and feel
> the sentiment.  
> Politically no group opposes return of Pandits and all have
> a stated position of 
> wanting the Pandits to return.  Personally I think
> possible return of Pandits is 
> hostage to the resolution of Kashmir problem in a civilized
> manner.  Redemption 
> of all Kashmirs is in seeking such a solution.  The more
> bloodshed there is, and 
> the longer it takes, the harder it will get.  I think in
> the meanwhile if more 
> and more Pandits engage with Kashmir from a moral and
> principled perspective 
> rather than a jingoistic and demonizing manner like it
> happened near Jantar 
> Mantar,  Kashmiri Muslims are actually large hearted,
> accommodative and 
> gregarious… and you know it.
>  
> K: Connectedly, why do you think it is seen necessary by
> the Kashmiri Pandits 
> still residing in Kashmir to go and weep in front of SAS
> Geelani and beg for 
> protection?
>  
> G: It shouldn’t be necessary and it is shocking.  But a
> society in which naked 
> dance of brutality and violence takes place on a daily
> basis will throw up some 
> deranged people, don’t you think.  You should not expect
> otherwise.  
> 
>  
> K: Connectedly, why was there no hue and cry by the much
> vaunted Civil Society 
> of Kashmir when Kashmiri Pandits were told that they have
> to be part of the 
> Tehreek?
>  
> G:Were they!  By whom?  What exactly did they mean?  It
> is possible people would 
> have expected Pandits to have acted as a buffer between the
> Indian state which 
> was becoming more and more communal as the people engaged
> in a political 
> struggle, especially when it unleashed violence on the
> masses and not expect 
> Pandits to be aloof and thus tacitly support the Indian
> state.
>  
> K: Connectedly, if the overwhelming sentiment amongst
> Kashmiri Muslims (who 
> desire separation from India) is towards an Independent
> Kashmir why does SAS 
> (Kashmir should be with Pakistan) Geelani get the kind of
> space he does without 
> receiving strong condemnation?
>  
> The state gives him space and locks up or discredits the
> moderates.  Secondly, 
> more the oppression more radical the population will
> become.  Many people hate 
> Geelani personally, but their respect for him is increasing
> because of his 
> constant unflinching stand.  Various moderates were pulled
> into secret or open 
> talks by the state and then discredited by exposing the
> secret talks or because 
> the Indian sate did not budge an inch and thus the
> moderates were seen to have 
> brought humiliation upon the people who believe their stand
> is just.
>  
> In response to the reponse to the earlier post: 
>  
> With respect to the post about Kashmiri Pandits having lost
> their Kashmiriat by 
> an ordinary Muslim participant, it was to demonstrate how
> the Pandit performance 
> at Jantar Mantar was received by the people, for its sheer
> insensitivity in 
> terms timing and not the politics they might otherwise
> uphold.  Attacking the 
> people who are seeking separatism while brandishing a
> National flag and 
> counterpoising Pandit suffering to undermine the loss
> suffered, even while the 
> blood is still dripping off the bodies in Kashmir, was
> grossly insensitive.  It 
> is like you turn up on my child’s funeral and try to
> disrupt it because you too 
> have suffered loss some twenty years before.  
> 
> As for the suffering in exile it is very sad, but
> Kashmiri’s in Kashmir are not 
> exactly home and safe.  
> 
> I agree that there is a set of people seeking Azadi for
> Islam but it does not 
> constitute a majority. And even among those who apparently
> say they stand for 
> Islam, for a great many, their interpretation of Islam
> itself means 
> accommodation of and justice for all.  
> 
> At the moment people more sure of what they do not want,
> rather than what 
> exactly they want.  Pandits could have been a great help
> in shaping and steering 
> this discourse (like some of them did as the fall of the
> Maharaja precipitated, 
> Bhushan Bazaz to mention just one) had they not
> ideologically succumbed to the 
> Hindu right wing in great numbers.
> Best,
> Gowhar
> 
> 
> 
> 
> ________________________________
> From: Kshmendra Kaul <kshmendra2005 at yahoo.com>
> To: "reader-list at sarai.net"
> <reader-list at sarai.net>;
> gowhar fazli 
> <gowharfazili at yahoo.com>
> Sent: Thu, August 12, 2010 4:05:19 PM
> Subject: Re: [Reader-list] Fw: Visit to Pandit migrant
> camps in Jammu 2002- A 
> personal account
> 
> 
> Dear Gowhar
> 
> I understand.
> 
> No easy answers.
> 
> Take care
> 
> Kshmendra 
> 
> --- On Thu, 8/12/10, gowhar fazli <gowharfazili at yahoo.com>
> wrote:
> 
> 
> >From: gowhar fazli <gowharfazili at yahoo.com>
> >Subject: [Reader-list] Fw: Visit to Pandit migrant
> camps in Jammu 2002- A 
> >personal account
> >To: "reader-list at sarai.net"
> <reader-list at sarai.net>
> >Date: Thursday, August 12, 2010, 3:54 PM
> >
> >
> >
> >
> >Very pertinent questions on both my posts requiring
> serious reflection Kshmendra 
> >
> >and I would not make light of them by replying a
> hurry.  I must confess that I 
> >am personally struggling with ambivalences often
> between mutually  exclusive and 
> >
> >contradictory concerns and may not have clear answers
> for everything. However i 
> 
> >promise I will try.  Thanks for reading the whole
> thing.
> >
> >In the meanwhile others who may have energy to engage
> may go ahead.
> >
> >
> >
> >
> >________________________________
> >From: Kshmendra Kaul <kshmendra2005 at yahoo.com>
> >To: "reader-list at sarai.net"
> <reader-list at sarai.net>;
> gowhar fazli 
> ><gowharfazili at yahoo.com>
> >Sent: Thu, August 12, 2010 3:25:24 PM
> >Subject: Re: [Reader-list] Visit to Pandit migrant
> camps in Jammu 2002- A 
> >personal account
> >
> >
> >Dear Gowhar
> >
> >Thank you for sharing this. 
> >
> >Would you agree that they were/are not migrants but
> were forced by circumstances 
> >
> >to seek refuge? Wouldnt 'refugees' or 'internally
> displaced' be a better term? 
> >What do you think?
> >
> >Do you think this exercise can be duplicated with this
> time around the Kashmiri 
> 
> >Pandits visiting Kashmir and similar arrangements for
> them to meet at least some 
> >
> >of those who have similarly suffered intense miseries
> and more? Is there any 
> >such existing mechanism?
> >
> >Your 2002 report conclude with  the comment "a
> tremendous and deep felt desire 
> >to restore the  broken relationships and the way of
> life that has been lost." Do 
> >
> >you think that sentiment still exists? Can the gulf
> of 'broken relationships' be 
> >
> >bridged, by word and action and some sort of a
> 'return'? If yes; How? 
> >
> >Connectedly, why do you think it is seen neccessary by
> the Kashmiri Pandits 
> >still residing in Kashmir to go and weep in front of
> SAS Geelani and beg for 
> >protection?
> >
> >Connectedly, why was there no hue and cry by the much
> vaunted Civil Society of 
> >Kashmir when Kashmiri Pandits were told that they have
> to be part of the 
> >Tehreek?
> >
> >Connectedly, if the overwhelming sentiment amongst
> Kashmiri Muslims (who desire 
> 
> >separation from India) is towards an Independent
> Kashmir why does SAS (Kashmir 
> >should be with Pakistan) Geelani get the kind of space
> he does without receiving 
> >
> >strong condemnation?
> >
> >Kshmendra
> >
> >
> >--- On Thu, 8/12/10, gowhar fazli <gowharfazili at yahoo.com>
> wrote:
> >
> >
> >>From: gowhar fazli <gowharfazili at yahoo.com>
> >>Subject: [Reader-list] Visit to Pandit migrant
> camps in Jammu 2002- A personal 
> 
> >>account
> >>To: "reader-list at sarai.net"
> <reader-list at sarai.net>
> >>Date: Thursday, August 12, 2010, 11:51 AM
> >>
> >>
> >>Visit to Pandit migrant camps in Jammu 2002- A
> personal  account
> >>By Gowhar Fazili
> >>
> >>After the first reconciliation workshop involving
> Kashmiri  Pandits and Kashmiri 
> >>
> >>
> >>Muslim it was decided that a team of Muslim
> participants  would visit migrant 
> >>camps in Jammu in continuation of the process that
> had just  begun to unfold by 
> >
> >
> >>the end of the workshop. We realized that enormous
> amount of  courage on part of 
> >>
> >>
> >>the participants led them to share their personal
> and  collective grief and 
> >>suffering. We witnessed that honest sharing can
> transform  people and must be 
> >>respected and valued. To further explore the spirit
> of  oneness in suffering and 
> >>
> >>
> >>to take it beyond the confines of the meeting
> venue, a  visit by some Kashmiri 
> 
> >>Muslim participants was to be the next step. 
> >>
> >>
> >>Accordingly, my friend and I were deputed to visit
> Jammu in  the month of 
> >>September and we visited homes of Pandit
> participants residing in  and outside 
> 
> >>the camps and also met with some other members of
> the community.  The experience 
> >>
> >>
> >>generated so many emotions and thoughts that it
> will take a  lifetime to unpack 
> >
> >
> >>them but I will try to share some of the
> observations that  can be made. 
> >>
> >>
> >>When I told some of my friends in Srinagar about
> the plan,  they asked why I 
> >>should be visiting Pandit camps while the suffering
> is far too  greater here in 
> >
> >
> >>Kashmir and no one is bothered. There are too many
> widows,  orphans, bereaved 
> >>and people who have lost their homes and property
> in the  ongoing turmoil in the 
> >>
> >>
> >>valley, while Pandits in Jammu are better off by
> far.  Some said that Pandits 
> >>are a pampered lot. Both the central and the
> state  government pamper Pandits 
> >>and they are living better lives in the safety of 
> camps in Jammu than any of us 
> >>
> >>
> >>here. They also said that everybody from the 
> humanitarian organizations to 
> >>politicians visit Jammu camps as a priority while 
> we (Kashmiri Muslims) are 
> >>merely seen as terrorists who deserve what they
> are  undergoing because we are 
> 
> >>supposedly the source of all trouble. 
> >>
> >>
> >>Nevertheless we went ahead with our plan, if only
> to know if  the stories that 
> 
> >>take rounds in Srinagar are true and to what
> extent. How do  Pandits themselves 
> >
> >
> >>feel about their migration from Kashmir valley,
> which has  been their home for 
> 
> >>ages? Are they living away from their homeland by
> choice?  What were the 
> >>circumstances, which compelled them to leave? Was
> it merely state  policy whisk 
> >
> >
> >>Pandits to safety, as many believe in Srinagar or
> was their enough  fear in the 
> >
> >
> >>atmosphere to have made a community of a such small
> size feel  vulnerable and 
> >>unsafe? What is it really like for a Kashmiri, used
> to living in  spacious house 
> >>
> >>
> >>to live in a camp? What is the condition of the
> camps ... and so  many questions 
> >>
> >>
> >>that could be answered only through experience and
> first hand  interaction. 
> >>
> >>
> >>Since we arrived in Jammu on the eve of a festival,
> we did  not think it prudent 
> >>
> >>
> >>to land up in the camps right away. We stayed in a
> hotel  and from there called 
> >
> >
> >>some people we had met in the reconciliation
> workshop and  fixed to visit their 
> >
> >
> >>places on the next day. But even before we set out
> for our  visits we received 
> 
> >>an early morning delegation of Pandits associated
> with the  Chamber of Commerce. 
> >>
> >>
> >>They had heard about our work and were curious to
> know  more. They appreciated 
> 
> >>the idea of faith based reconciliation and assured
> us  their support especially 
> >
> >
> >>in the section of people associated with trade
> and  commerce. They also spoke of 
> >>
> >>
> >>the efforts they had made earlier to maintain 
> relationship between the members 
> >
> >
> >>of the two communities but that they could not 
> sustain it for too long. They 
> >>also emphasized the need for a place in Jammu so 
> that there could be sustained 
> >
> >
> >>communication between the people of two 
> communities. 
> >>
> >>
> >>From then on Anil (one of the participants in the
> workshop)  played our host and 
> >>
> >>
> >>guided us to residences of the members. He had
> already  fixed our schedule for 
> 
> >>the day and we felt very relaxed to be guided in
> this  manner. We began by 
> >>visiting members who lived outside the camps. The
> houses we  visited looked 
> >>similar to the ones in Kashmir as though there were
> a deliberate  effort to live 
> >>
> >>
> >>back the life as it was in Kashmir. One of the
> houses even had  an elaborately 
> 
> >>and exquisitely designed Chinar like gate. The
> residents  explained that this 
> >>keeps the memory of my homeland alive. We felt very
> much at  home possibly 
> >>because of our common culture and the foods that we
> were treated  to. The 
> >>conversations went on endlessly as they do in
> Kashmir. There was a  special 
> >>feeling like when we meet relatives separated from
> us for a long time.  There 
> >>was so much to catch up on. We could sense among
> our hosts a deep longing  and 
> 
> >>love for the homeland. It didn't need to be said it
> was clearly evident by  the 
> >
> >
> >>manner in which they had maintained continuity with
> their way of life in an  
> >>alien land and the profusion artifacts that they
> had surrounded themselves  
> >>with. We could also sense genuine gladness in their
> eyes to receive us in their  
> >>
> >>
> >>homes and I guess a lot of healing must have taken
> place while we shared about  
> >
> >
> >>our experiences and the situations we are faced
> with in either place. 
> >>
> >>
> >>The greatest fear that seemed to override the minds
> of most  Kashmiri Pandits 
> >>was not economic loss but the fear of losing
> community itself  in the vast sea 
> 
> >>of humanity that is India... They so much want to
> remain  Kashmiris and so 
> >>easily find extension of their selves among the co-
> community  of Kashmiri 
> >>Muslims. At least with Kashmiri Muslims they can
> share the  language, culture 
> >>and the local idiom even though their religion is
> different.  They can talk to 
> 
> >>us and share the inherited meanings while it is not
> possible  with 
> >>co-religionists from other parts of India. In
> Kashmir they also shared a  
> >>relationship of mutual respect with other
> Kashmiris, while in a place like  
> >>Jammu or Delhi no one recognizes them as a special
> community. They are merely  
> 
> >>outsiders who are encroaching on the local
> resources. But even now when we meet  
> >>
> >>
> >>after thirteen years of separation, we seem to be
> familiar and know how to  
> >>address each other and can share so much. In all
> our conversations the use of  
> 
> >>'we' to signify all Kashmiris including Muslims and
> Pandits was frequent. We  
> >>could still identify ourselves as a people apart
> from others. 
> >>
> >>
> >>From the homes we visited it was clear how much
> they must  have had to struggle 
> >
> >
> >>to settle themselves in a place like Jammu. It had
> taken  years for some to 
> >>finally resolve and make permanent houses in Jammu.
> For a  long while they felt 
> >
> >
> >>that their stay in Jammu was temporary, hoping to
> return  very soon. Some said 
> 
> >>that they can still not relate to these houses as
> their  own, and that whenever 
> >
> >
> >>they dream of home they can only visualize their
> houses  in Kashmir. 
> >>
> >>
> >>I realized the difference between migrating for
> better  opportunities like many 
> >
> >
> >>of us do and being forced by circumstances to
> migrate  from home and having no 
> 
> >>place to return to. I realized that Pandit
> migration  was a tragic event for 
> >>Kashmiri community as a whole because they took
> with  them so much that was us. 
> >
> >
> >>It was especially tragic for the Pandits who feel
> so vulnerable  as a community 
> >
> >
> >>away from home. 
> >>
> >>
> >>From there Anil led us to the camps for the first
> time.  Since most of the 
> >>participants for our workshop had come from the
> Porkhu camp  we went there to 
> >>meet up with the people. I must confess that my
> idea of Pandit  camps while in 
> 
> >>Srinagar was that these must be decent flats as
> befit the  so-called 'pampered' 
> >
> >
> >>community. To my shock the camp can be described no
> better  than a slum. Pandit 
> >
> >
> >>camps in Jammu are shanty barracks made of plywood
> or  single brick walls. In 
> >>the barracks each family has been allotted a room
> or if  the family is really 
> >>large two rooms at the most. The lanes between
> the  barracks are narrow and 
> >>lined by deep open drains. The residents have 
> constructed toilets and small 
> >>kitchens and walls around the space on their own. 
> Once inside, we felt very 
> >>hot. Three children who were sleeping in the room 
> where shifted to one side to 
> >
> >
> >>make room for the seven men who had visited the 
> house. The immediate feeling 
> >>that came to our mind was that this was no place 
> to live for ten days and these 
> >>
> >>
> >>people had managed to live here for more than 
> thirteen years. Yet we were 
> >>treated very hospitably, as we would be in
> Kashmir.  Again we realized that 
> >>Kashmiri culture was being lived with a vengeance
> even  in terms of the food 
> >>they continue to consume like Namkeen Chai and
> traditional  Kashmiri bread 
> >>(chochwor!) We met up with most of the members who
> had visited  Kashmir. Some of 
> >>
> >>
> >>the members in the camp had to give serious
> explanation for  having participated 
> >>
> >>
> >>in the workshop at Gulmarg and had been blamed of
> having  made a compromise with 
> >>
> >>
> >>Kashmiri Muslims. We had to assure them once again
> that  there was no hidden 
> >>agenda and that none of the known political
> organizations  had anything to do 
> >>with our work. We decided to visit the camp once
> again on  the next day in order 
> >>
> >>
> >>to hear from more people and also to share the idea
> of  reconciliation with 
> >>them. 
> >>
> >>
> >>To our surprise more people turned up for the
> meeting than  we were prepared to 
> >
> >
> >>face. We expected not more than fifteen to twenty
> people in  the meeting. But 
> >>the hall meant for marriages and other functions
> began to fill  until we had 
> >>more than hundred people many of whom did not
> understand why we  were there. 
> >>Some of the people were charged up due to the
> election campaigns  and the offer 
> >
> >
> >>made by the central government to give rupees
> seven-lakh  assistance for Pandits 
> >>
> >>
> >>who chose to return to the valley. One of the
> elderly  persons emphasized that 
> 
> >>they did not want this package because they saw it
> more  as an insult added to 
> 
> >>the injury. He said that the problem of Kashmiri
> Pandits  was not about money, 
> 
> >>but about insecurity and how they can redeem the
> way of  life that was lost. 
> >>“Would they be able to return the security we
> felt in  living among our own 
> >>people and how would they ensure that now, with
> the  changes that our people 
> >>have undergone by living away from each other?” 
> >>
> >>
> >>It was clear that some of the people in the camp
> were  mistaking us for the 
> >>representatives of some political party or the
> central  government. After 
> >>hearing to some angry expressions some of our hosts
> thought  that we must be 
> >>asked why we have come to the camps in the first
> place. We  began by explaining 
> >
> >
> >>that we did not represent any official initiatives
> for  rehabilitation of 
> >>Kashmiri Pandits and that we have just come as
> concerned  individuals who are 
> >>not happy with the situation as it exists. “We
> have no  offers to make because 
> 
> >>have nothing to offer except a patient hearing. In
> a  sense we feel guilty for 
> 
> >>not having done enough to stop the migration when
> it  took place and also for 
> >>not having been in touch for the last thirteen
> years.  It is partly to absolve 
> 
> >>ourselves of that guilt that we have come. We have
> also  come to hear from your 
> >
> >
> >>experiences and to observe how you people are
> living  away from home and what 
> >>you have to say.” 
> >>
> >>
> >>This brief introduction changed the tone of the
> meeting and  then on almost all 
> >
> >
> >>the members individually began to share their
> experiences.  Some laid emphasis 
> 
> >>on the unique brotherhood that existed among
> Kashmiri  Muslims and Pandits and 
> 
> >>how they longed for its return, while others
> expressed  the pain of living for 
> 
> >>thirteen long years away from Kashmir. While the
> elderly  were very vivid about 
> >
> >
> >>their memories of Kashmir and their desire “to at
> least  die in Kashmir”, the 
> >>younger ones were bitter about the state of
> helplessness  and feared whether 
> >>their future would be safe if they were to choose
> to return.  Some of the 
> >>members related the number of times Kashmiri
> Pandits have had to  migrate from 
> 
> >>Kashmir and how every time after the peace was
> restored they  returned to their 
> >
> >
> >>homeland. They also said that if they were to
> return this  time, they would want 
> >>
> >>
> >>the surity that they do not have to migrate yet
> again. 
> >>
> >>
> >>Some of the younger members were very bitter about
> the  circumstances that led 
> 
> >>them to leave Kashmir and said that under no 
> circumstances are they willing to 
> >
> >
> >>forget how some of their people were tortured  and
> killed. We tried to explain 
> 
> >>that to reconcile did not mean that one has to 
> forget and we did not expect 
> >>them to forget what they had experienced. Asking 
> one to forget would amount to 
> >
> >
> >>disrespecting their pain and suffering. We only 
> feel that hate should not be 
> >>the motive for our actions and that we must
> forgive  without forgetting. 
> >>
> >>
> >>One of the members explained how the state was
> maintaining  the camps in bad 
> >>repair so as to win the sympathy of the foreigners
> and  visitors to the camps as 
> >>
> >>
> >>a means of propaganda to impress upon them their
> own  version of the conflict in 
> >>
> >>
> >>Kashmir. He explained that they felt like animals 
> kept in a zoo, displayed 
> >>whenever the need was felt. The state according
> to  them could do better and at 
> >
> >
> >>least afford to provide reasonable conditions of 
> living for the migrants. The 
> 
> >>dilapidated condition of the camps was a 
> deliberate state policy. 
> >>
> >>
> >>Almost all the people appreciated our effort and
> felt that  it was in some ways 
> >
> >
> >>different from all the other efforts that are being
> made  for their return and 
> 
> >>rehabilitation. They also felt that our efforts
> were in  the least sincere and 
> 
> >>thus need to be expanded. Many emphasized that
> the  greater part of the work is 
> >
> >
> >>required in Kashmir, as they being a minority do 
> not pose a big problem. It is 
> >
> >
> >>only when certain receptiveness is created among 
> the majority community in 
> >>Kashmir that the return of Pandits can be made 
> possible. 
> >>
> >>
> >>There was a difference of opinion whether they
> should return  to their own 
> >>respective villages or a separate enclave should be
> created to  rehabilitate 
> >>them in the valley. For some the texture of the
> villages over the  years had 
> >>changed so drastically that it was no longer
> possible for them to  feel safe in 
> >
> >
> >>their old homes. So though the interaction between
> the members of  the two 
> >>communities should get restored, but for their
> safety they must be  settled in 
> 
> >>an all Pandit habitation. Some felt that this
> arrangement would not  be healthy, 
> >>
> >>
> >>as it would not help restore old relationship and
> increase  suspicion and 
> >>segregation. 
> >>
> >>
> >>The meeting lasted well over five hours into the
> night and  at last when most 
> >>people had spoken we sought permission to leave.
> But the  people would not let 
> 
> >>us go and took us back to their homes where more
> rounds of  tea and informal 
> >>conversation resumed. We had to leave finally
> because of an  earlier commitment 
> >
> >
> >>to dine with one of our Pandit hosts living outside
> the  camp. The conversations 
> >>
> >>
> >>at the dinners during our visit, which lasted well
> past  midnight, were in my 
> >>opinion, most fruitful. They operated in a language
> that  can only be possible 
> 
> >>with the members of ones own community. There was
> endless  joking and laughing! 
> >
> >
> >>
> >>
> >>To sum it all, I think what we encountered in Jammu
> was  beyond our 
> >>expectations, a tremendous and deep felt desire to
> restore the  broken 
> >>relationships and the way of life that has been
> lost. People are  cautiously, 
> >>willing to explore ... because the stake is worth
> every bit of  effort.
> >>
> >>
> >>
> >>      
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> >
> >
> >      
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>       
> _________________________________________
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