Come July 1990, my father, who up until then was refusing to leave Kashmir, arrived in Jammu. Still in denial, still hoping things would settle down in few months. The whole family gathered there, trying to figure out what to do with our lives, with each passing day the reality started sinking in; we were not going back home. My Maasi (mother’s sister), who had migrated too, owned a house in Jammu and readily accommodated us. We struggled to adapt to the new environs.
By now my father was restless. Days were dark, nights were long with no sign of dawn.
My short stay in Jammu had exposed me to a myriad of challenges my community was facing due to our sudden exodus – the initial hostility and suspicion from locals, the minuteless meetings in Geeta Bhawan, multiple members of a family holed up in one room tenements, the serpentine relief queues, sunstrokes, scorpio and snake bites, termites vining up the walls, transit camps, waitlisted appointments with renowned Neurologist Dr. Sushil Razdan, premature deaths and obituaries in Daily Excelsior, encountering hordes of Pandits in mini buses with moist towels on their heads, trying to beat the heat.
And my beautiful grandmother transitioning from a graceful sari to a frowned upon paper thin cotton maxi, her exemplary ‘survivor spirit’ intact. The list can never be exhaustive, the pain can never be articulated – we certainly had not chosen this. Yet, I must admit, I was far more privileged.
My father, in those briefest 12 months of exile, did everything in his power to darn the shreds. He even secured my admission in the prestigious IP College in Delhi University under migrant quota, mother had preferred I study in Jammu. My parents had limited resources but had sensibly invested in a small house on the outskirts of Delhi in Ghaziabad, barring that we had nothing left. A non-Kashmiri friend suggested they name it Swarika – an abode of art and music- my parents were not destined to rebuild nests.
My mother, a Professor in the Camp College continued living in Jammu with my sister who was enrolled in Presentation Convent. I moved with my father to Ghaziabad, we had to share the house with our sympathetic tenant who did not wish to render us homeless all over again. Swarika remained a dream.
My father was even contributing to the formation of ‘Panun Kashmir’ in its very early days. I am not sure what he was thinking, perhaps he would have steered it in a different direction had he lived longer. He was possibly going through his own manthan(churning) at that point. In the same breath he was not losing sight of reality and would often sigh “the common Kashmiri is now trapped between the security forces and the militants, where will he go?”. He was thinking a lot, about innumerable issues, while thoughts and intents of the heart were getting usurped by failing survival instincts.
I was frivolously revelling in my newly found freedom in Delhi, my father was withering away in melancholy, the shedding leaves of autumn were renouncing the ensuing seasons. Back in Kashmir I had known him as a fighter who had triumphed bigger battles single-handedly, a rebel, extremely strong willed and self-respecting, a non-conformist who did not believe in God but certainly in good deeds. Fearing that people’s respect and adulation for him would instinctively raise expectations of me, I would at times want to go into hiding. His imprint was so overpowering.
And here I was living with him in exile now, helplessly watching him shrivel and grieve, buried in sorrow, slowly becoming a nonentity. What ailed him?
One sultry evening in Ghaziabad, in his sparsely furnished bedroom cum studio, I saw him seated on his swivel chair facing the easel, gazing at an unfinished painting, his back towards me. I stepped closer to read his pain and then I heard the sobs. That was the first and the last time I saw my father break down. Kashmir was his salvation; clearly, he was choosing it over his young wife and loving daughters.
My mother nonetheless was accommodating, she suggested he return to Kashmir given his constant pining and yearning. He dismissed the suggestion “bu tarre’huh, magar su maahol keti ruud” (I would return but that ambience does not exist anymore), he was anything but bitter. A year of separation appeared like a lifetime to him. On 29th July 1991 he was gone, his galloping gangrene paled before his bleeding heart that perpetually lamented for home.
For once I wanted to live in my father’s shadow, but the mighty Chinar had fallen. I knew, life would never be the same.
The void became deeper, he could have lived but not to witness what ‘his Kashmir’ was turning into. Varied shades of ‘betrayal’ killed him – betrayed by the Indian state, by the institutional silence, by all those he considered his own, those who swore by him, revered him, trusted him, those Coffee House cronies, those aspirants he helped achieve political success without seeking recognition, those he mentored, groomed and supported silently and unconditionally, those who hailed him for his secular credentials. He was heartbroken. A bullet could not have done worse.
My mother turned out to be more resilient and resolute, after my father’s demise she kept returning to Kashmir; even courageously witnessed Takhleeq and Tassavur being taken down, to lay foundation for new homes for the new owners with new hopes. She had made a pact with destiny, ‘maahol’ notwithstanding. She made no claims, she was not going to wait for an invitation nor seek permission. And to her credit I got a little closure by visiting Kashmir, after 20 long years. Not many were as fortunate and are waiting till date.
As social media started gaining popularity, once again I became privy to innumerable firsthand accounts of Kashmiri Pandits and many facets of our collective tragedy. Consumed by my own survival and misfortunes, I had done nothing for my community, especially the underprivileged, the disconnect became evident. The suffering can never be compared, the humiliation can never be measured, the tragedy can never be underplayed.
Fast forward 2020, in my delusional optimism I still seek answers to countless questions, my father long gone, I can neither match his tenacity nor his foresight. However, as much as majority might want to justify political/religious aspirations, facts glare back – a innocuous ethnic minority persecuted, a community with no resolve to kill or terrorise, a minority that should have been protected not displaced, we were neither consulted nor given a choice – the gun alienated, the silence killed.
Those who refused to perform in the ‘Danse Macabre’ orchestrated by the devils, were not spared either; the syncretic social fabric was ripped apart, the mutual respect slaughtered, a whole generation raised on fabrications denying them the opportunity to seek truth; baseless insinuations that the victimized symbolized persecutors. Unquestionably human rights violations in Kashmir must not be brushed under the carpet, nor should the chronicles of betrayal be denied. The denial continues to betray.
While I am mustering courage, having watched the trailer and ‘behind the scenes’ of ‘Shikara’ and reading the mixed reviews from India, I am contemplating if it is creating a further rift between the already estranged communities. Truth be told, we need the state actors to play their role in place of movie directors, more so in backdrop of polarisation in the country. Needless to admit it has been my fervent desire, a film be made on our exodus. As Rahul Pandita rightly pointed, too much has been kept pent up for 30 years.
Insurmountable walls have been erected in place of steady bridges over these decades. Abyss has quadrupled the monsters.
The international release date of ‘Shikara’ awaits announcement, I may not even get to see it on the big screen, though I am visualizing myself in a cinema hall, both nervous and eager. I start vacillating between reality, utopia, dreams, slumber, wakefulness, wondering if there would ever be any ‘truth and reconciliation’ in my lifetime; will justice be delivered to Pandits, in an ideal world the first step would be acknowledgement.
I find myself transposed to a migrant camp where I discover the two communities, facing each other across a long wooden table. The table is laid, not for the ‘Last Supper’ but ‘Truth or Dare’. An intense game begins, few take turns to perform a dare, others put forth questions, candid responses are bartered. At the far end of the table I spot Haji Saab, seated right opposite him, my father in his swivel chair.
The game concludes, there are no winners.
My father speaks up ‘hum aayenge watan apne, magar su maahol keti ruud’. Dad was cremated in Delhi, I have no recollection of locale, I did not register anything, Raakh (ashes) could only travel to Chandrabhaga. Jhelum had changed its course.
