Across
LoC: Gujjars In Identity Crisis
By Zafar Choudhary
09 February, 2007
Countercurrents.org
The
third largest ethnic group –after Kashmiri speaking Muslims and
Dogra Hindus –Gujjars are a unique tribe with their own cultural
and linguistic identities. Over the years, even politically they have
emerged as significant entity influencing the winning prospects of any
party in more than 20 of 87 assembly constituencies in Jammu and Kashmir.
Since early 1990s, after their inclusion in Scheduled Tribes –a
provision of the Constitution of India which provides for reservation
in jobs and other welfare benefits –this tribe has undergone a
significant improvement in their socio-economic profile. A struggle
is currently on for political reservation as they are seeking reservation
of assembly constituencies proportionate to their population.
Since Jammu and Kashmir has been a single geo-political entity before
the division of 1947 which separated lakhs of siblings across two sides
of Jammu and Kashmir on Indian and Pakistani side, Gujjars too suffered
enormously on this account. Ever since the plight of Gujjars in the
Pakistan administered Kashmir has been a subject of keen interest. After
the Pahari-Punjabi speaking Rajput Muslims, Gujjars are the second larget
ethnic group in Pakistan administered Kashmir. With the establishment
of communication links between two parts of the formerly undivided state
–the Srinagar-Muzaffarabad and Poonch-Rawalakote bus services
–a reality check on both sides reveals that the Gujjars in Pakistan
administered Kashmir are the verge of loosing the distinct identity.
Pir Panchal region is considered the home to the Gujjar Tribe in Jammu
and Kashmir state. Although their scattered inhabitations and houses
are also existing in Kashmir valley, Jammu, Udhampur, Kathua and Doda
district on this side of Line of Control; a sizeable Gujjar population
lives on the other side of Line of Control particularly in Mirpur, Bhimber,
Kotli, Plandri, Rawala Kote, Bagh and Muzaffrabad district of Pakistan
administered Kashmir. Their main concentration, however, is on the slopes
and foot hills of Pir Panchal.
In several parts of Jammu
and Kashmir, the Gujjars are flourshing with their cultural flavour,
traditional heritage and Gojri linguistic atmosphere. Majority of Gujjars
migrate from their native villages to upper reaches, Dhoks, Margs and
Pastures of Panchal range during summer season, where they relish natural
live, tribal system, traditional food and melodious folk songs. This
natural atmosphere, location-disadvantages and aloofness from the modern
life although made this community economically backward but their unique
tribal culture and distinct heritage remain preserved which is rarely
available elsewhere in the world.
Due to the happenings of
1947 which divided Jammu and Kashmir into two parts through the line
ran cutting across the heart of Pir Panchal region; conflicts with Pakistan
during 1965 and 1971; shelling and firing from across LoC and militancy
related activities, this tribal community remained the main victim of
this unfavourable scenario. About 17,000 families of Gujjar tribes had
crossed LoC during this period and migrated to PaK leaving behind their
blood relations on this side which made it difficult for their to settle
on other side of line. They had very limited source of income for survival.
On the other hand the Gujjars already existing in PaK were also economically
weaker as compared to the other communities. Therefore this community
was not in apposition to walk with the other ethnic groups residing
there who have full control on administration, trade and agriculture.
No doubt that religious affinity and malice propaganda from the other
side had attracted them but in the modern world only religion is not
a binding factor. The economic ties and social upliftments are considered
the main factor which can lead the communities towards prosperity.
The Gujjars in PaK are not
in majority and they are considered economically weaker then the other
tribes. Therefore they remain dominated by the other communities and
so could not protect their cultural as well as linguistic identity.
Now when the doors on LoC have been opened, the dividing families have
started pouring in on both the sides. People to people contacts have
been established after 7, November 2005 between the dividing families
residing Poonch and Rajouri and other side of LoC. The hard facts started
coming into fore. Most of the Gujjars who have visited their native
places in Poonch and Rajouri have narrated hard realities about the
conditions of Gujjars residing on the other side which are the eye opening
for the same community living on the other side.
Choudhary Mohammad Sharief
a Gujjar and shopkeeper in Trar Khal in PaK and originally native of
village Kanuyian in Poonch who visited Poonch through trans-LoC bus
service says that the Gujjar identity is on the brink of vanish on other
side.
“The symbols of our
culture like folk songs, folk music, traditions addresses and age old
rituals are missing on the other sides which are well visible in Jammu
and Kashmir”, says Sharief. Majority of Gujjars have forgotten
the life of Dhoks and Mergs which forms the essential part of their
heritage.
Abdul Ghani –a teacher
also from Trar Khal and a native of Rajouri –says, “I am
immensely pleased to see my relatives working on significant positions
in the government and holding important positions in the political parties
in Jammu and Kashmir”. However, he says, “I am equally sad
when I put this scenario in comparison to the life we are leading in
Azad Kashmir”. He adds, “I feel one major factor which has
contributed to the welfare of Gujjars here in Jammu and Kashmir is the
right to equal opportunities and avenues and further special privileges
of reservation under the provisions of Scheduled Tribe”. Such
privileges are not available to this community on the other side of
LoC.
Another Gujjar passenger
who visited Poonch from Trar Khar -Mohammad Rauf is surprised to see
the communal harmony, brotherhood and composite culture between Hindus,
Muslims and Sikhs in this side but in PoK even in Muslim community the
Gujjars are not considered at par with the original habitants and landlords.
As far as Gojri language is concerned, Rauf says, “no body dares
to speak Gojri in Bazaras and public functions in any part of Pakistan
administered Kashmir as it is spoken freely on this side. The regular
publications of Gojri book like Sheraza, Mahro Adab, Shingra Ki Rani
by the Jammu and Kashmir Cultural academy is marvelous contribution
towards the mother tongue of Gujjars. Among the non-governmental organisations,
the work of Gurjar Desh Charitable Turst, Gojri Anjumans and Gojri programmes
from Radio are a serious and sustained contribution towards preservation
of this ethnic and linguistic identity in Jammu and Kashmir.
On the other side of LoC, there is no such Government institution or
civil society effort for the promotion of Gojri language and the Gujjar
tribe. Even the Gojri writers of that side like Rana Fazal Rajourivi
have got their books published through J&K Cultural Academy. “Except
some individuals efforts no literary work for the development of Gojri
language have been done in Azad Kashmir” says Rauf.
Another visitor, Choudhary Mohammad Bashir, who born in Surankote but
migrated across LoC in 1965 and now working as District Qazi in Kotli
District says that he feels isolated in Pakistan administered Kashmir
because Gujjars inhibitions even in speaking their mother tongue and
practicing their cultural ethos under pressure from other dominant communities.
Unlike in Jammu and Kashmir, Gujjars in Pakistan occupied Kashmir do
not use their surname ‘Choudhary’ as it identifies them
and consequently earns them hatred of others.
An old Gujjar Master Abdul Latief of Bandi Abasspur in Pakistan administered
Kashmir who had come to meet his relatives in the village Kalai of Poonch
district is candid enough in saying that the ethnic, cultural and linguistic
identity of Gujjars have been completely diluted on other side as he
described this as State sponsored hatred against this tribe. “Their
economic condition is vulnerable, most of the Gujjars are illiterate
and working as land tillers and shepherds”, says Latief.
Apart from the economic disparities,
the main problem faced by the Gujjars across LoC is the marriages of
their children. On this account, the sufferings of Gujjars are so enormous
that they are considered a sort of social outcaste and members of other
communities do not enter into wedlock with the Gujjars. This social
disparity has some in a serious problem for Gujjars who neither can
marry their girls to boys of other communities and nor can get girls
for their boys. A majority of the Gujjar visitors from Pakistan administered
Kashmir have been making vehement appeals to the government and seeking
support from the civil society that they should be allowed to have nuptial
relations with their community members in Jammu and Kashmir. If this
does not happen, the Gujjar tribe may face extinction in Pakistan administered
Kashmir in the near future.
This state of affairs explains the condition of Gujjars in Pakistan
administered Kashmir which have come to fore after opening of the trans-LoC
links.
Author is Editor-in-Chief,
Epilogue monthly current affairs magazine on Jammu and Kashmir and news
portal www.epilogue.in
He can be reached at [email protected]
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