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

[zulfiya hamzaki]

How about "Exodus"? It refers to the departure or journey of a large number
of people to escape from a hostile environment.

Regards,
Zulfiya

On Fri, Aug 13, 2010 at 7:35 PM, A.K. Malik <akmalik45 at yahoo.com> wrote:

> 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.
> > >>
> > >>
> > >>
> > >>
> > >>_________________________________________
> > >>reader-list: an open discussion list on media and
> > the city.
> > >>Critiques & Collaborations
> > >>To subscribe: send an email to reader-list-request at sarai.net
> > with subscribe in
> >
> > >>the subject header.
> > >>To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list
> > >>List archive: <https://mail.sarai.net/pipermail/reader-list/>
> > >
> > >
> > >
> > >_________________________________________
> > >reader-list: an open discussion list on media and the
> > city.
> > >Critiques & Collaborations
> > >To subscribe: send an email to reader-list-request at sarai.net
> > with subscribe in
> > >the subject header.
> > >To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list
> > >List archive: <https://mail.sarai.net/pipermail/reader-list/>
> >
> >
> >
> > _________________________________________
> > reader-list: an open discussion list on media and the
> > city.
> > Critiques & Collaborations
> > To subscribe: send an email to reader-list-request at sarai.net
> > with subscribe in the subject header.
> > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list
> > List archive: <https://mail.sarai.net/pipermail/reader-list/>
>
>
>
> _________________________________________
> reader-list: an open discussion list on media and the city.
> Critiques & Collaborations
> To subscribe: send an email to reader-list-request at sarai.net with
> subscribe in the subject header.
> To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list
> List archive: <https://mail.sarai.net/pipermail/reader-list/>
>