A large majority of the populace Kashmir is troubled, dispossessed and mocked by the processes of democracy, by United Nations resolutions, by armed insurgency, by counter-insurgency, by militarization, and by revisionist histories. The people of the state are yearning for the right to dignity; the right to live decent existences devoid of bestial militarism; the right to work and enable their families to enjoy the basic necessities of life; the right to hold opinions of which others take cognizance; and the right to an existence in which brutalization, demoralization, trauma, and rage are a thing of the past. In addition to the denizens of Jammu and Kashmir, diasporic Kashmiris also suffer from the indelible scars of having lost their homeland, and mourn a lost innocence.
After reviewing the ﬁrst edition of my book Islam, Women, and Violence in Kashmir: Between India and Pakistan, published in June 2009, several Kashmiri academics pointed out to me that autonomy was an inadequate solution to the Kashmir conﬂict. The intractability of the Kashmir conﬂict has made advocates of conﬂict resolution rather wary of applying a seemingly workable but facile solution to the complex political conﬂict. Mainstream media, intellectuals housed in academic institutions, formulators of public policy, and think-tanks are quick to point out that regardless of the bloody and seemingly inﬁnite nature of a political, ethnic, or racial conﬂict, a viable solution can always be found to dilute the ﬁerceness of a conﬂictual situation. But one is cautioned against glibly advocating a kitsch solution to the Kashmir conundrum by the complexity of the Kashmir conﬂict, which embodies the brutalities of nation building devoid of myth or self-infatuation.
Although the idea of self-determination collides with military oppression on the contentious site of nationalism, political accommodation can lead a war-weary people out of the prison of duplicitous rhetoric, political domination, and forceful imposition. The debate among political thinkers, scholars, and policy makers about ﬁnding viable ways to do justice to marginalized ethnic minorities in Kashmir has seemed inﬁnite. Which is the most viable solution to the Kashmir conﬂict?
Several questions were asked by the students in my Senior Seminar on World Literature at the University of Oklahoma in spring 2010 during the class discussion on translations of Kashmiri short stories at the Senior Seminar on Muslim Women’s Memoirs, in fall 2011, while discussing women in conﬂict zones. “What is the political status of Kashmir?” “Can Kashmir exist as an autonomous enclave, the security of which is guaranteed by India and Pakistan?” “This might be a dumb question, but does Kashmir have credible politicians?” “If Kashmir is a nuclear ﬂashpoint, why are most Americans unaware of the complexity of the Kashmir issue?” “Does Kashmir have ﬁelds of gold and mountains of silver?” “Are you familiar with the Led Zeppelin song, ‘Kashmir’?” “Are any women in positions of decision making in that part of the world?” “Is the exotic description of Kashmir in novels, poems, and travelogues an attempt to dehistoricize and decontextualize the region and its people?” “How is the reductive portrayal of Kashmir as a romantic and exotic locale going to make the primarily Western readership of, for example, some short stories on Kashmir and Salman Rushdie’s Haroun and the Sea of Stories3 aware of the political upheaval in the region?” “Why are we talking about political allegory?” “Is there an inextricable link between pedagogy and politics?” “Why can’t the intelligentsia in Kashmir and diasporic Kashmiri intellectuals forge a coalition to come up with feasible solutions to the conundrum?”
I have always enjoyed teaching translations of Kashmiri short stories because some of the stories represent the mythical beauty of Kashmir, on the one hand, and the stultifying atmosphere created by murky politics, on the other.
My students had been unaware of the political swamp in Kashmir prior to our discussion; therefore, it was encouraging to hear them make intelligent comments about world views other than Western-centric ones: about issues of sovereignty, legitimacy of statehood, representative nature of democracy or lack thereof, discourse of human rights and the bounden duty of international powers to protect fundamental rights in politically conﬂictual environments, pluralism as an antidote to the orthodoxy of ethnocentric politics, the construction of identity politics, and the implosion of the boundary between state and religion.
The issues that my students came up with can be summarized in the following way: the intricate relationship between the political and cultural power that emanates from metropolitan centers and the peripheral territories in which it manifests itself requires the formation of cultural practices that sustain the persistent disparity in power between the center and the “peripheral world.” This observation helps answer persistent questions. Is the effective political sovereignty of India over Kashmir achieved by force, by political collaboration, or by economic, social, or cultural dependence? Does the political sovereignty of India over Kashmir exist in its most potent manifestation in ideological and cultural practices?
The rhetoric employed by mainstream Indian and Pakistani rhetoricians, politicians, academics, and policy makers has become the authoritative discourse of ofﬁcialdom that separates itself from the realm of the Kashmiri people. It is a dogmatic discourse that has been used to assert its ascendancy among other verbal and ideological points of view. Meanwhile, the cultural identity of the Kashmiri people is damaged by the erosion of their autonomous institutions, by traumas and terrors generated by insurgency and counter insurgency. Still, the cruel politics of these neighboring nation-states has not obliterated the legacy of a rich heritage.
Frantz Fanon, in particular, espoused the attempt to refurbish social and political consciousness in order to undermine racist, ethnic stereotypes. Although Fanon’s theories were speciﬁcally geared to the Algerian national struggle, his characterization of culture as the contentious site where psychological and spiritual emancipation might be achieved is relevant to the Kashmiri context as well. In the case of Kashmir, the pervasiveness of prejudicial notions, particularly after 1989, undermined the self-representation and self-construction of the Kashmiri people. The struggle for autonomy and, some would argue, the legitimate right of self-determination in Kashmir quickly forged discourses in order to oppose the discourse of discrimination that had created a sense of marginalization in the populace.
Fanon famously propounds an anticolonial nationalism as a therapeutic device to cure the psychological and historical torture inﬂicted by the dichotomies of the culture of dominance.
Cultural nationalism challenges and overthrows the hierarchy of ruling ideologies by enhancing a unity among all socioeconomic classes of an occupied area, which it has failed to do in the Kashmir context. This revolutionary stance can eliminate the petty feuds that exist in an area and can replace them with a sanctiﬁed notion of nation. History is no longer imposed on them; now they are able to wield memory as a powerful tool. In this process of nationalist self-imagining, the deployment of allegory, as some Kashmiri short story writers have done in their works, can be used to re-create and preserve a jeopardized way of life. Such narratives rewrite history and create symbols of nationhood. They impart resolvability to a disharmonious history.
Instead of a contemptuous dismissal of the power of myth and fetishes, writers explore these as repositories of culture. This process of recuperation makes the hitherto lost voices of the margin audible. A multiplicity of voices and perspectives, as in Parchment of Kashmir: History, Society, and Polity, shuns simple decoding.
The concept of Kashmiriyat is not only cultural but political as well, which can be revitalized by the resuscitation of cultural institutions and the redressal of political grievances. Kashmiri society, like other South Asian societies, is by no means egalitarian or non-patriarchal. A rigidly entrenched gender hierarchy also exists in Kashmir; some substantive attempts have been made to deconstruct such a hierarchy. The role of women in a conﬂict zone; the reconceptualization of a woman’s identity in a politically militarized zone; intersectionalities of class, education, ethnicity, and religious identity in theorizing a woman’s identity; and women’s agential roles or lack thereof are issues that can no longer be relegated to the background. Any attempt to homogenize Kashmiri society or the politico-cultural discourse on Kashmir would be a dangerously ﬂawed exercise. People on the margins of society lack the same access to political, religious, cultural, and economic discourses and institutions as those in positions of privilege and power.
At the risk of sounding repetitive, I emphasize that any unitary discourse that claims to encompass the reality of Kashmir would be lop-sided and suspect.
(This article was previously published in Daily Times and Counter Punch)