Bhat Yasir
In the heart of Kashmir echoes a notorious phrase passed down through generations: “If you find a snake and a Gujjar/Bakerwal man in the forest, let the snake be, kill the Bakerwal man, the snake is not as dangerous.”
Having spent several years in Srinagar, I personally have not faced such taunts or been labeled with this derogatory name. However, the reality remains that villagers in Srinagar are consistently marginalized, a phenomenon not unique to Kashmir but a global occurrence where one class deems itself superior, casting derogatory views upon those considered inferior.
The Gujjars, constituting a tribal group in Jammu Kashmir, also inhabit the high altitudes of Himachal. Their lifestyle is marked by simplicity, yet they often find themselves economically disadvantaged compared to Kashmiri linguistic group or Dogras. Srinagarites commonly stereotype anyone from the villages living in the city as a Gujjar, fueled by differences in speech patterns or behavioral traits incongruent with Srinagar’s people.
In 2017, an incident at Lal Ded Hospital in Srinagar drew national attention, highlighting deep-seated discrimination. Suraiya, from the remote Moore village of Kupwara, faced medical neglect as doctors refused immediate treatment, citing biased reasons like, “Amis Chu Fakh yiwan, yim chi Gujjir” (They smell foul, they are Gujjar). Despite intervention from another doctor, Suraiya was denied an overnight stay and tragically gave birth on the road, with the newborn not surviving.
This incident triggered outrage across Kashmir, prompting former Chief Ministers Omar Abdullah and Mehbooba Mufti to seek action.
The pervasive usage of slurs and attribution of “bad qualities” to the Gujjar community in Kashmir speaks volumes about the rampant discrimination within Kashmiri society, with terms like Gujir Nasal (race), Gujir Khaslat (characteristics), and Gujir Fakh (Smell) frequently employed.
Historical Perspectives
The Gujjars, constituting a significant tribal group in Jammu and Kashmir, trace their roots to the high altitudes of Himachal. Despite the breathtaking beauty of the region, their lifestyle is characterized by simplicity, with economic disparities marking their existence compared to mainstream Kashmiris or Dogras. Srinagarites commonly stereotype anyone from the villages living in the city as a Gujjar, based on perceived differences in speech patterns or behavioral traits incongruent with the people of Srinagar.
The Gujjar & Bakarwal community in Jammu Kashmir, numbering nearly 2 million, is currently embroiled in protests and social media campaigns.
Their contention arises from the demands of the self-proclaimed “Pahari” community to be recognized as Scheduled Tribe members in the union territory. Gujjars and Bakarwals, alongside smaller tribal communities like the Shina tribals of Gurez and the Gaddis of Jammu, argue that the “Pahari” community is not a tribe but simply a linguistic group, making it ineligible for Scheduled Tribe status.
The term “Gujjar” is frequently used pejoratively in everyday conversations, akin to an insult or abuse. It becomes a tool to criticize behavior, speech, or even personal disliking. During the Amarnath agitation of 2008, slogans targeting Gujjars were prevalent, reflecting a sense of superiority and dismissal towards those leading a different lifestyle away from the centers of power.
Stereotypes against the Gujjar Bakarwal community exist not only within but also outside Kashmir. The Gujjar Bakarwal community, to some extent, falls under the category of the “outside” due to linguistic and geographical distinctions. This intensifies the gap between them and Kashmiri linguistic group.
Efforts are essential at all levels, commencing with education to instill a spirit of inclusivity. Institutional measures should follow to promote attitudes that do not demean communities. Renaming important milestones after prominent figures from the Gujjar Bakarwal community could contribute to elevating their image.
Amidst internal conflicts in Jammu Kashmir, the clash between the Gujjar tribe and the Pahari-speaking people presents a significant challenge. Rooted in historical differences, the conflict has intensified with the inclusion of Gujjars in the Scheduled Tribes list.
Political parties exacerbate the divide for vote bank gains, leading to tensions and disputes in various aspects of life, from elections to government projects.
Addressing these divides requires a correct understanding of the communities involved, the stakes at hand, and efforts to correct the existing situation.
The escalation of this divide could become unmanageable, posing a challenge in a region already grappling with high levels of armed conflict.
Recent controversy
In recent times, a social media controversy has erupted, shedding light on the concerning trend of online abuse targeted at the Gujjar community in Kashmir. Unfortunately, this incident is not an isolated case, as a surge in such occurrences reflects the diminishing values of tolerance and inclusivity in online spaces.
The escalating crime and intolerance online have prompted the Gujjar community to take a stand against the persistent abuse they endure on social media platforms. “Many people are labeling mainstream politicians as ‘Gujjars,’ and we have screenshots. I’m a student and don’t want to harm anyone’s career. It’s important for us to unlearn these biases. For the past few days, there’s a gang of a few people who post these unacceptable things on social media,” Muzzafar Choudhary said.
The “unbearable” attacks and the gravity of the situation is encapsulated in a Police complaint, outlined as follows:
In a distressing turn of events, members of the Gujjar Bakerwal Community have filed a formal complaint against a series of offensive posts and comments on the social media platform X (Twitter). The abusive content not only openly called for violence against the entire community but also propagated damaging stereotypes and false accusations.
The complaint outlines several alarming instances of discrimination faced by the Gujjar community in both online and offline spaces. The users on social media, hiding behind the veil of anonymity, branded the entire community as “Gujjar Mukhbirs,” accusing their girls of inappropriate relationships with security forces. Such baseless allegations contribute to the unwarranted criminalization and shaming of an entire community.
One particular user, identified as Mr. Corez, also known as Zakir Hussain, exemplified the deep-rooted prejudices by perpetuating a decades-old stereotype. His post suggested that if one were to encounter a Gujjar and a snake together, the Gujjar should be killed first. These derogatory remarks expose a troubling mindset prevalent in public opinion, especially in the Kashmir region, against marginalized tribal communities.
Expressing the gravity of the situation, the Gujjar community emphasizes that they have been enduring slurs, stereotypes, and abuses for years, both online and offline. Now, with an increasing frequency of such incidents, they have decided to take a stand and seek legal recourse.
The plea implores authorities to take strict action against those responsible for the slurs and abuses. Additionally, it calls for utilizing platforms like social media to sensitize the general public, urging them not to engage in derogatory language or reinforce unacceptable stereotypes against the Gujjar community.
The complaint is rooted in the amendment of the SC, ST Atrocities Act, 1989, particularly Section 18 (A), which expedites the process of registering an FIR without the need for a preliminary inquiry. Furthermore, it highlights that no approval is required for the arrest of the accused, emphasizing the urgency of addressing the matter promptly.
The Gujjar community earnestly requests that an FIR be registered against the accused Twitter users, identified through cyber police under Section 3 of the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act, 1989, and other relevant laws. The
plea seeks justice for the intentional insult, intimidation, and humiliation inflicted upon the Scheduled Tribe Community, hoping that swift action will set an example and deter future instances of intentional abuse and humiliation against members of the ST community across the country.
Cultural Diversity in the ‘Paradise on Earth’
The region of Jammu and Kashmir, often referred to as the “paradise on earth,” “crown of the Indian union,” and “the Switzerland of Asia,” is home to diverse racial groups, foreign communities, and various religions. These elements have significantly influenced the cultural philosophy and way of life of the region’s inhabitants. Under the People of India scheme, the Anthropological Survey of India has meticulously studied one hundred and eleven racial communities/groups in Jammu and Kashmir.
Despite interactions, the various racial groups in the state have distinct areas of high concentration. For instance, Kashmiris predominantly reside in the valley bottom, while Dards inhabit the Gurez valley, and Hanjis are confined to the water bodies of Kashmir. Among these groups, Gujjars and Bakarwals emerge as the third-largest cultural community in Jammu and Kashmir. Comprising approximately 20 percent of the state’s population, they are the most populous scheduled tribes. While many Bakarwals and some Gujjars lead a nomadic lifestyle, a significant portion of Gujjars has permanent homes, and both communities are predominantly Muslim.
The Gujjars, who tend to cattle, mainly buffaloes, and the Bakarwals, who herd sheep, form part of an all-India community that is primarily Hindu. However, in the specific context of Jammu and Kashmir, as well as the adjacent areas of Pakistan and Pakistan-occupied Kashmir, all Gujjars and Bakarwals are Muslims. The term “Bakarwal” is derived from the gojri/Urdu/Punjabi/dogri terms, “Bakra” meaning goat or sheep and “wal” meaning one who takes care of. Essentially, “Bakarwal” implies high-altitude goatherds/shepherds. Bakarwals, belonging to the same ethnic stock as Gujjars, freely engage in intermarriages with them.
Historically, Gujjars in Jammu and Kashmir are believed to have migrated from Rajasthan and neighboring areas of Gujrat and Kathiawar due to severe food crises. Researchers suggest that they entered the region in two waves—directly and after settling on the Pathiawar plateau in Punjab. Poonch traditionally has been their citadel, followed by Reasi and Jammu districts. The Bakarwals, also known as dhangars, share the same ethnic stock as Gujjars and primarily herd sheep.
Despite various theories about their origin, including migration from Western India or Central Asia, the Gujjars have a rich past and are considered either the original inhabitants of India or migrants who arrived between the 3rd to 6th century CE. Discrepancies among historians and social scientists exist regarding their origin, but they are acknowledged as an integral cultural group in Jammu and Kashmir with a unique and significant presence.
Voices from the Community
Muzaffar Choudhary, a victim of racial profiling, reflects on his experiences growing up as a “Gujjar” in Kashmir. He recalls concealing his identity in school, fearing repercussions.
Muzaffar emphasizes the weaponization of the term “Gujjar” to demean individuals, calling for accountability and urging the community to stand together. He advocates for education, empathy, and the embrace of diversity to build a truly inclusive society, expressing dismay at the persistence of stereotyping in Kashmir.
In 2023, while walking towards his college, Muzaffar overheard a conversation that left him deeply shocked. A girl was insulting a boy, saying, “Aap ke style se lagg raha hai pta nhi kis Gujjar gaon se aaye ho.” (It seems from your style that you are from some Gujjar village; I don’t know which one)..
“It saddened me to realize that even in the 21st century, society continues to propagate discrimination through hurtful language,” he told The Kashmiriyat. He further highlighted that it was disheartening to witness that the Gujjar community is still subjected to derogatory remarks, both in virtual and physical spaces.
Muzzafar Choudhary, expressing the sentiments of the Gujjar community, stated, “From the past several years, there has been the growth of many stereotypes about the Gujjar community, which hurts the sentiments of this community.” In 2019, the SC/ST Atrocities Act was implemented. Under this Act, the Gujjar people got the right to file a complaint against racial abuse. “We never revealed our identity in schools for avoiding racial abuse,” he said.
“When old Kashmiri individuals inquire about our identity and we mention being Gujjars, they often reject it, associating Gujjars with being old and uncivilized. Even Kashmiri politicians face criticism by being called Gujjars, turning it into an insult. We aim to eliminate this behavior from our society, and resorting to a petition was our last option to address these issues. If you need more evidence, I can provide.” he told The Kashmiriyat.
He emphasized the crucial need for individuals to educate themselves and challenge these ingrained biases. He stated that no one should be judged or belittled based on their caste, community, or background.
Navigating Identity and Overcoming Stereotypes
Racism, a societal ailment, thrives in environments where social, cultural, economic, ethical, and political subordination to parochialism prevails, fostering stereotypes. Those lacking enlightenment and broad-mindedness often perpetuate this bias, asserting control over cultural, social, political, and even religious aspects, all the while believing themselves to be society’s true caretakers. In reality, their actions plunge subordinates, often from economically and socially weaker backgrounds, into darkness.
Throughout history, racism has persisted, victimizing the impoverished masses based on caste, color, creed, language, culture, and civilization. Pre-Islamic periods in Arabia, as well as Roman, Greek, Persian, Buddhist, and Hindu civilizations, were marred by vandalism, oppression, and the ascendancy of stereotypes and illiteracy.
The Prophet of Islam (PBUH) sought to eradicate such barbaric customs, emphasizing a universal Ummah founded on peace, unity, justice, and equality. Islam explicitly rejects racism, with the Qur’an stating, “The most noble of you in the sight of Allah is the most righteous of you.” The last sermon during Hajj-ul-Wada further dismantled barriers of racism, feudalism, capitalism, and stereotyping based on superiority.
In the valley of Kashmir, known for its Sufi saints and a history of hospitality and egalitarianism, there exists a multi-cultural, pluralistic society. Despite this, unethical and inhumane social formalities persist, tarnishing its reputation. Among the predominantly Muslim population in Kashmir, remnants of inhuman customs echo the pre-Islamic era, fostering corruption, trickery, and division based on caste, creed, and color.
Matrimonial bounds with other castes or tribes are deemed crimes, leading to frustration, depression, and increased cases of rape and suicide. Female infants are considered offenses, leading to over-aged unmarried individuals and a surge in social issues. Communal rituals and ancestral despotism prevail, defying the teachings of Prophet Muhammad (PBUH).
In this dichotomy of high statuesque and disgraceful inhuman activities, where daughters are seen as burdens, impoverished people are treated as animals, and racism and caste systems thrive, claiming to be a civilized society becomes questionable. The 21st-century global world demands critical examination of activities and changes, and it necessitates the collective responsibility of all individuals, regardless of their societal standing, to unite against barbaric rituals, narrow-mindedness, and the trampling of social identity. Teaching and creating awareness about basic social rights and values are crucial for fostering a just and inclusive society.
Muzaffar Choudhary, a victim of racial profiling, reflects on his experiences growing up as a “Gujjar” in Kashmir. He recalls concealing his identity in school, fearing repercussions. Muzaffar emphasizes the weaponization of the term “Gujjar” to demean individuals, calling for accountability and urging the community to stand together. He advocates for education, empathy, and the embrace of diversity to build a truly inclusive society, expressing dismay at the persistence of stereotyping in Kashmir.
Muzaffar stated that no one should be judged or belittled based on their caste, community, or background.
“In the 21st-century global world, where each activity, custom, or change is critically examined, observed, and questioned before acceptance, the challenges faced by Kashmir’s society resonate with the broader global struggles against ethical and moral degradation,” he told The Kashmiriyat.
Inclusivity as a Collective Responsibility:
Despite the diverse and pluralistic nature of the society in the valley of Kashmir, unethical and inhumane social practices persist, staining its reputation. Within the predominantly Muslim population, remnants of inhuman customs echo the pre-Islamic era, fostering corruption, trickery, and divisive attitudes based on caste, creed, and color.
Matrimonial restrictions with other castes or tribes are considered criminal offenses, leading to frustration, depression, and an upswing in social issues, including rape and suicide cases. Communal rituals and ancestral despotism persist, contradicting the teachings of Prophet Muhammad (PBUH).
This dichotomy between high statuesque and disgraceful inhuman activities, where daughters are perceived as burdens, impoverished individuals are treated as animals, and racism and caste systems flourish, challenges the assertion of being a civilized society. In the 21st-century global world, where scrutiny of activities and changes is paramount, there’s a collective responsibility for all individuals, regardless of their societal standing, to unite against barbaric practices, narrow-mindedness, and the suppression of social identity.
Promoting education and awareness about basic social rights and values is crucial for fostering a just and inclusive society. As we navigate the complex terrain of identity in Kashmir, let us strive for a future where biases are dismantled, and inclusivity becomes the cornerstone of our collective journey.