By Zia Darakshan
Our destination was the Land of Cockaigne, Wantrag, as my team and I embarked on a derivative journey to the heart of South Kashmir’s Anantnag district—a cosmic enigma veiled above Mattan, where ancient mystique entwines with modern intrigue.
Nestled atop the peaks, Wantrag, a hidden gem about a 15 km drive from the bustling main town of Islamabad (Anantnag), emerges as a breath of fresh air from the daily grind. It promises a journey of steep gradients winding up, mirroring the curves of a snake. Despite Wantrag sitting atop a mountain, the journey surprises with its smoothness, facilitated by pristine roads. I must express that the road to it proves excellent, and it didn’t take us very long to get there.
The small village of Wantrag, adorned with well-furnished houses in a hilltop setting, defies the traditional image of a village. Concrete roads, a well-established drainage system, and the presence of electricity and dish TVs in many of its well-furnished houses paint a picture of modernity. Inhabited mostly by a small Pashtun community that migrated from Afghanistan and Pakistan, Wantrag stands as a proof to their malleability and adaptability.
Wantrag surpasses many neighbourhoods in Srinagar City, flaunting proper drainage and an excellent road infrastructure.
If you happen to pass through Mattan, the Martand Temple, situated on one side of the road, is a landmark on your way to Wantrag.
Upon reaching Wantrag, Tauseef,a young man embodying the distinctive appearance commonly associated with Pashtun youth, warmly welcomed us. Tauseef, a history enthusiast with a master’s degree from IGNOU, is presently working alongside his father, in the orchid business. For many Pashtun tribes in this locale, horticulture serves as their primary occupation.
Gull Mohd Khan, Tauseef’s father and a retired storekeeper from the Food and Civil supplies department of Jammu and Kashmir, courteously led us to the well-lit drawing room. The room, beautifully furnished with modern accessories, was impeccably clean and well-maintained, embellished in a manner akin to any Kashmiri family’s house. Tauseef, exemplifying courteous and good-manners, accompanied us throughout our visit.
We received a warm welcome from Tauseef’s mother, who assisted us by providing warm blankets. Their immeasurable hospitality allowed us to savour delicious gravy chicken with tandoor rotis. The chicken was cooked in a distinctive Kashmiri style, and I must say, I have never savoured tandoor bread like that ever in my lifetime. Surprisingly, we observed that people in Wantrag maintain tandoors at home, where their women prepare rotis during Ramadan to serve in the local mosques.
While we were savouring our meal, Bashir Ahmed Khan, a retired school teacher and a Pashto activist, entered the room accompanied by Ghulam Mohd Khan, a retired supervisor from the R&B department.
They warmly extended greetings to us, and the conversation delved into the history and integration of the Pashtun tribe in the region.
“I have always found the story of this tribe to be very tragic,” Bashir Ahmed Khan began, recalling how this tribe assimilated with the local culture, envisioning Kashmir as their home for future generations.
This tribe traces its origins to Afghanistan and Pakistan, migrating long before the country attained its independence. There was a time when our forefathers would visit Kashmir to assess the land before deciding to settle here permanently. As far as their living conditions were concerned, they landed in a much better place, which was serene and peaceful compared to their previous location. For the majority of the Pashtun tribe, also known as the Pashtoo, it was precisely for this reason they chose to settle along the valley’s belts in significant numbers, primarily concentrating in Gutlibagh (Ganderbal). Kashmiri Pashtuns predominantly reside in the districts of Ganderbal, Anantnag, Baramulla, and Kishtiwar, comprising a population of 40,000 humans.
“There has never been any attention on the ailing portion of this community,” said Khan, continuing, he remarked, “these were the circumstances” and the overall comparisons that made them believe they could build a better life here. Somehow, the people of Wantrag exerted their best efforts and managed to acquire the Shamilati land. This practice of purchasing land persisted until Sheikh Abdullah’s arrest in 1953, after which Bakshi Ghulam Mohd became the Prime Minister of Jammu and Kashmir in the same year.
As a response to the dire conditions faced by this tribe, Bakshi granted them permanent residence status in 1953. During Jawaharlal Nehru’s era, shortly after the meeting with Bakshi, the government swiftly passed an ordinance, awarding the tribe Permanent Resident Certificates (PRC).
The community, consisting of the Shah, Syed, and Pathan clans, obtained a permanent residence certificate, officially categorising them as farmers or agriculturalists. Remarkably, until 1976, the community had a recognized Member of the Legislative Council (MLC), originating from the Gultibagh area, where the tribe had its highest concentrations, accompanied by elevated educational standards, proudly boasting away.
In 1957, the government’s Social Welfare Department initiated incentives for various tribes, including the Pashtuns. Unfortunately, owing to educational limitations, this tribe couldn’t fully exploit these advantages. This tribe continued to engage in various occupations such as cattle herding, laboring, and farming, among others, to complement their way of life. Similarly, in 1970, the Pashtun tribe was categorized as a social caste, entitling them to a 12% reservation. However, due to lower education levels, many were unable to comprehend or take advantage of this provision.
Bashir then shared a light-hearted anecdote, recounting an incident from Gutlibagh. He humorously recalled that some locals received scholarship money from their teachers in Nunar, Ganderbal. However, in that era when education was minimal, the recipients found themselves perplexed, unable to comprehend the significance or purpose behind the unexpected financial support. It was a time when the concept of education was unfamiliar, and people grappled with a lack of understanding about its importance.
Notably, an ethnic survey in 1986 erroneously included Pashtuns as part of the Gujjar Bakerwala community, fostering a misconception among Kashmiris. The Pashtuns were inaccurately perceived as Gujjars, and the term “Khan ” erroneously became synonymous with the Gujjar community.
Numerous Pashtuns reside in Gutlibagh, Cheera, Baramulla, and other locales, and it’s crucial to dispel the misconception that they are synonymous with the Gujjar Bakerwalas. Each individual in this community is rightly classified under the Khan category. A Pashtun is characterized by qualities such as god-fearing nature, honesty, and unshakable loyalty to the government. Their consistent demonstration of good conduct has fostered a reciprocal loyalty from the government. Importantly, the Pashtun community has steadfastly refrained from engaging in antisocial activities, resulting in the enduring safety and tranquillity of their regions.
Despite facing numerous challenges in their journey, the Pashtun community found a relatively easier path here compared to the hardships they encountered before. While economic constraints were a reality, their way of life has never veered towards antisocial tendencies. Consequently, these resilient individuals lead contented lives, holding a deep-seated belief in loyalty to the source of their sustenance, understanding that loyalty begets the provision of essential necessities.
In Kellar, Pulwama, a handful of Pashtun families coexist with the predominant Gujjar population. Unfortunately, the situation for the Pashtuns in this area is disheartening; they face adversity, residing in modest dwellings known as Kothas. Meanwhile, in Machil, where 300 Pashtun families reside, the challenges are even more pronounced. Only one individual has achieved a matriculation qualification in the past five or six years, accentuating the educational hardships faced by the community.
While the Pashtun condition is comparatively better than some tribes in Gultibagh and Wantrag, the overall circumstances remain challenging. The community has tirelessly strived to establish themselves in this region. Yet, beyond their specific enclaves, the general conditions for the tribe are far from ideal.
In the aftermath of the country’s independence in 1947, the Pashtun tribe gained representation on Radio Kashmir. The inauguration of Radio Kashmir in 1948 marked a significant milestone as this tribe was accorded its own dedicated segment. These special programs, orchestrated by individuals from the Gultibagh tribe, featured a diverse range, including news highlights, recitations of the Quran Sharif, and culturally enriching content. This broadcast not only elevated the tribe’s prestige but also showcased its rich cultural heritage.
However, owing to a lack of interest and logistical challenges such as inadequate transportation, live programs faced a decline in participation. Subsequently, the program was relocated to Delhi and rebranded as ‘Pashtun Sagar’. Realizing the importance of preserving their culture and language, the Pashtun community took proactive measures, reaching out to Delhi and successfully reinstating the program in Kashmir.
The significance of this cultural program was acknowledged in Delhi, where officials recognized the potential embedded in the unique language and culture of the Pashtun community. Despite the community’s economic challenges, the language was deemed culturally rich, prompting decision-makers to heed their pleas and shift the program back to its roots in Kashmir.
Despite securing permission from the Director-General, bureaucratic obstacles emerged. The then-director, Bajjad, and others, including Gujjar, expressed reservations, placing the program in the remarks section. Their concern centered around potential demands from other communities if the Pashtun tribe were granted this program. Nevertheless, the Pashtun community persisted in their efforts to retain and showcase their cultural representation.
The issue at hand is the lack of distinction between the Pahadi and Gujjar communities even by the central authorities. Our community, rooted in the Pathan community clan, is being erroneously amalgamated with the Pahadi subcaste Gujjars.
Despite being predominantly part of the Pahari community, regardless of linguistic differences such as Pahari, Henko, Karnai, etc., a significant portion of our community is being mistakenly categorized as Gujjars for Scheduled Tribe (ST) purposes. This is a misrepresentation, as our community predominantly identifies with the Pathan community. Some individuals have adopted sir names like Khan Pathan, while others have appended Gujjar-khan, leading to an amalgamation with the Gujjar community.
The consequence of this misclassification is evident in cases like Dadu Marhama, where community members with the ST classification are reaping benefits. This has sparked discontent among the Gujjars, who contested this practice. However, those with ST certificates were able to substantiate their claims through historical records, such as patwari records, which identified Shakula Gujjar as their ancestor. This legal victory has enabled individuals who are genuinely Pathans to access benefits in terms of employment and education.
This situation has created an identity crisis within the community. The confusion persists regarding who is a Gujjar, who is a Pahadi, and who is a Pathan. The disparities in access to ST benefits further underscore the complexity of this identity crisis, with some members of the same community enjoying advantages while others, residing in the same neighborhood, are denied such benefits due to the absence of ST classification. Resolving this identity crisis is essential for equitable opportunities and recognition for all members of our diverse community.
In the 1986 census for Jammu and Kashmir, the reported Gujjar population is 30 lakh, encompassing various communities, including Pathans and Paharis. Despite the assimilation of Pathans within the Pahari community, a significant portion of the Pahari population still identifies as Pathan, irrespective of the language they speak. This recognition highlights the undeniable presence of Pathans within the Pahari community.
Currently, a significant development is underway, suggesting a potential resolution to this issue by December 2022. The government is expected to issue an order by the year’s end, which could lead to the inclusion of our tribe in the Scheduled Tribes (ST) category. This recognition as ethnic Pahadi tribals holds considerable significance, establishing our community as a vital component. The impending resolution offers hope for a positive outcome.
Moreover, Jammu and Kashmir now host tens of thousands of Pashtuns. While the exact number might not reach into the lakhs, the presence of Pashtuns in the thousands is evident from the gatherings of jirgas. Gultibagh, with a population of approximately 10-12 thousand people, and Wantrag, with around 5-6 thousand people, serve as notable centers reflecting the diverse ethnic composition within the region. This evolving demographic landscape emphasizes the need for accurate recognition and representation, which the anticipated government order may address.
It’s essential to highlight that, beyond an official survey conducted by the Department of Social Welfare, our community took proactive steps in initiating a comprehensive survey. Our independent efforts revealed a substantial population of 32,000 individuals, spanning various villages such as Kishtawar, Lolab, Kupwara, and Doda. Our advocacy for this cause centered around securing a distinct category, especially in the event that the Scheduled Tribe (ST) designation was potentially removed. In pursuit of this objective, we were requested to furnish records from the 1986 census. In response, armed with a letter from the social welfare secretary, we journeyed to Delhi to meet with the general registrar. This proactive approach aimed to strengthen our case and underscore the community’s commitment to seeking accurate recognition and representation.
Regrettably, our efforts to obtain data faced a setback as we, being an NGO, lacked access to government information. The resulting report categorized us as Gujjars. This unresolved status persisted until the commencement of the Pahari movement, prompting us to align our cause with this broader initiative. Subsequently, both the state government commission and the national commission at the center have submitted favorable reports on our behalf. Their comprehensive findings affirm that our community shares similarities with the Gujjar Bakerwal tribe, warranting the same rights and status. The recognition of our community as tribal is a pivotal aspect of this deliberation. The government has assured that the tribal status will be formally granted, pending some procedural formalities. Anticipating a swift resolution, we look forward to the realization of this promise, particularly as both the state government commission and the national commission have advocated for our cause. Their reports underscore the unmistakable parallels between our tribe and the Gujjar Bakerwal community, reinforcing the legitimacy of our quest for rightful recognition and status.
The government’s commitment to confer tribal status upon our community is a promising development pending a few procedural formalities. Unfortunately, despite being granted Scheduled Caste (SC) status in 1970, our community was unjustly deprived of this recognition during the formulation of the Mandal Commission. Presently, we find ourselves without any official status. In response to a Supreme Court judgment that excluded our community, I explored legal avenues during the time of Manmohan Singh. However, the prospect of challenging the judgment proved financially daunting, requiring a sum of 80,000. At that time, I faced the challenge of being alone and financially constrained, while the community, as a whole, was less united and less aware of their rights. Despite these obstacles, I have tirelessly worked to foster unity and raise awareness, particularly among the younger generation,” Bashir expressed with pride.
In the 2011 ethnic census, it was determined that the Pashtoon family is categorized within the Pahari community. Our ethnic groups encompass Khan, Pakhtun, and Pathans. Historically, our ancestors were primarily engaged in labor to sustain their livelihoods, with minimal emphasis on education. This community has faced significant challenges throughout its history. Presently, our focus is on ensuring a brighter future for our children through an emphasis on education.
The significant milestone of becoming citizens of Jammu and Kashmir in 1953, as per the ordinance, marked a pivotal moment. Mir Ala Naqasbandhi, MLC, played a crucial role during that period. In my capacity, I strive to contribute to our cause by presenting documented evidence of our historical backwardness.
Despite our efforts, the lack of political representation, recognition in cultural academies, and absence of programs on Radio Kashmir pose substantial challenges. This dearth in acknowledgment makes it difficult for our language and culture to thrive. The community has endured derogatory labels, being referred to as Gujjars, leading to feelings of insult and humiliation. In this state of uncertainty and helplessness, I find myself adopting both the terms Gujjar and Pathan to navigate the complexities of our identity.
Currently, Gujjars are actively protesting against the grant of Scheduled Tribe (ST) status to our community. Unfortunately, our lack of resources and knowledge of our rights hindered our ability to challenge their opposition effectively. While the Gujjars mobilized and took to the streets, our community, facing educational limitations, struggled to advocate for its rights. Presently, many of our community members prioritize sending their children to school for education. Unlike the Gujjars, we have not enjoyed reservations in jobs or education, and the government response has been less than definitive.
With a new government in power, claiming “sab ka saath sab ka vikas” (inclusive development for all), the question arises whether this promise will be fulfilled. The assertion by Farooq Khan that members of a tribe should speak Pahari faced opposition from me. While we may not identify as Paharis, our tribal status should not dictate our language. The mission to secure our rights is ongoing, and our commitment remains steadfast. Despite our loyalty, we often feel treated like outsiders, akin to dust particles in a rice sack. Despite our disintegrated status, we maintain a strong commitment to honesty, shunning any compromise of our principles. Living with dignity, we hold a profound love for our religion and adhere to the principle of self-sufficiency, refusing to beg even in times of hardship – a testament to our Pathan identity. Our tribal roots extend into Pakistan and Afghanistan, and our slogan “Jahan RaheinGai Unkey Geet Gayengai” reflects our enduring loyalty. Acknowledging the value of love and respect, we are ready to undertake any task, no matter how unconventional. The debt of gratitude we owe to Bakshi for his support to our community is immeasurable.
In our community, Pashto stands as our primary language, distinct from Pahari. However, we find ourselves incorrectly classified as Gujjars, with an exclusion from the Scheduled Tribes (ST) category. Our plea is straightforward: either reevaluate our classification or include our community in the ST list. Fairness dictates uniform treatment for all, and as a tribe with a unique identity, we believe we merit equal recognition and opportunities.
Filled with hope, Bashir concluded his tribe’s narrative. As I listened, I could not help but share in his optimism, fervently desiring a brighter path for the tribe.
What fascinated me the most was that this tribe has not yet given up their roots; however, they have fully integrated into the regional norms, traditions, values, and ethics. On the contrary, Kashmiris, who have forsaken their traditions and culture to assimilate into modern life, are becoming incompatible with their own heritage.
Apparently, we as Kashmiris, struggle with our complexes and insecurities in order to keep pace with the ever-changing world. But these tribes, on the other hand, having been blended with the culture of our valley with pride, embraced our customs and traditions with open arms. In our quest to stay up to date with the modern world by being mere imitations, we portray modernisation without preserving our authentic origins. This blind rat race poses a threat to our future generation while jeopardising our identity and core definition. The timeless wisdom encapsulated in the proverb, “Kawa chala hans ki chaal, apni chaal bhi bhool gaya” (The crow imitated the walk of the swan but forgot its own) is an everlasting lesson we learnt on this memorable journey.
With a smile on our faces, we vowed to return to this enchanting place soon. I can still remember the family seeing us off until we got onto the main road, and the memories of this trip will be embedded in our minds for a long time to come.
(PS: As of the last documentation in 2022, the status of their demand remains in limbo. However, a recent development marks a potential turning point in their journey. Despite the introduction of the bill related to the Pahari community in the summer parliament session 2023, the resolution is still pending. The tribe, linked to the Pahari ethnic group, pins its hopes on the winter session of parliament scheduled for December 2023. The expectation is that the bill will be passed during this session, potentially resolving the longstanding concerns and demands of the tribe.)
- Views expressed in the article are the author’s own and do not necessarily represent the editorial stance of Kashmir Observer
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