Exodus of Kashmiri Hindus

Exodus of Kashmiri Hindus

Political map of the Kashmir region, showing the Kashmir Valley or Vale of Kashmir from which a large proportion of Hindus have migrated out
Date	1947 to 1950, 1990s, and other periods of heightened uncertainty and targeted killings
Location	South Asia
Coordinates	34°02′00″N 74°40′00″E / 34.0333°N 74.6667°E / 34.0333; 74.6667Coordinates: 34°02′00″N 74°40′00″E / 34.0333°N 74.6667°E / 34.0333; 74.6667
Outcome	20% of Pandits left the Kashmir valley between 1947 and 1950, fearing uncertainty and decline in the wake of land reforms of 1950. Many scholars estimate 100,000 to have left in the 1990s; some sources estimate the number to be 150,000, 190,000, and even 300,000.

The Exodus of Kashmiri Hindus, also known as the Exodus of Kashmiri Pandits,^[a] refers to the emigration of Hindus out of the Kashmir Valley, which is a region that has been administered by India since 1947 and is a part of the larger Kashmir region that has been the subject of a dispute between India and Pakistan from approximately the same time.^[2][3]

Earlier, the Kashmir valley had been part of the Jammu and Kashmir, a princely state in the British Raj, or the British Indian Empire, from 1858 to 1947, which was a Hindu monarchy in which "the small Hindu elite had created an ethnically and economically stratified society in which the status of the vast majority of Muslims was reduced to that of a heavily exploited and servile peasantry."^[4] Kashmiri Pandits, or Kashmiri Hindus, had stably constituted between 4% and 5% of the population of the Kashmir valley in the censuses of the British Indian Empire from 1871 to 1941; the remaining 95% of the population was Kashmiri Muslim. The majority of landlords in the Kashmir valley, however, were Kashmiri Hindus. After the princely state's accession to India in 1947, and announcements of coming land reforms in 1950, some 20% of the Pandits left the valley in a mass exodus. They judged the accession to be uncertain and feared economic and social diminution in the wake of land reforms.^[5]

Many years of ethnic oppression against the Muslims of the Kashmir valley were metamorphosed by the rigged Jammu and Kashmir assembly election of June 1987 and a lack of recognition for the growing support for the Muslim United Front into an ill-defined rebellion against the Indian state.^[6] Between 1990 and 1995, some 25,000 people were killed, approximately two-thirds by the Indian armed forces.^[6] In addition, according to Amnesty International, 15,000 were being held in jails without trial in 1991.^[6]

The Kashmiri Hindus left in much greater numbers in the early 1990s,^[7] when according to several scholars, approximately 100,000 of the total Kashmiri Pandit population of 140,000 moved away.^[8][9][10] Other scholars have suggested a higher figure of approximately 150,000 for the exodus,^[11][12][13]. Still another estimates it to be 190,000 of a total population of 200,000.^[14] The CIA Factbook estimated the number to be 300,000.^[15]

Kashmiri Hindus were opposed by both independence-seeking militant groups and Islamist insurgents in the 1990s, the opposition sometimes becoming violent.^[16][17] This created an atmosphere of fear, which significantly motivated the migration. 19 January is observed by some Kashmiri Hindu communities as "Exodus Day".^[18][19][20]

Background

Under the 1975 Indira–Sheikh Accord, Sheikh Abdullah agreed to measures previously undertaken by the central government in Jammu and Kashmir to integrate the state into India.^[21] Farrukh Faheem, a sociologist at the University of Kashmir, states that it was met with hostility among the people of Kashmir and laid the groundwork for the future insurgency.^[22] Those opposed to the accords included Jamaat-e-Islami Kashmir, People's League in Indian Jammu and Kashmir, and the Jammu Kashmir Liberation Front (JKLF) based in Pakistani-administered Azad Jammu and Kashmir.^[23] Since the mid-1970s, communalist rhetoric was being exploited in the state for votebank politics. Around this time, Pakistan's Inter-Services Intelligence (ISI) tried to spread Wahhabism in place of Sufism to foster religious unity within their nation, and the communalization aided their cause.^[24]

The ISI's initial attempts to sow widespread unrest in Kashmir against the Indian administration were largely unsuccessful until the late-1980s.^[25] The American- and Pakistani-backed Afghan mujahideen's armed struggle against the Soviet Union in the Soviet–Afghan War, the Islamic Revolution in Iran and the Sikh insurgency in Indian Punjab against the Indian government became sources of inspiration for large numbers of Kashmiri Muslim youth.^[26][27] Both the pro-independence JKLF and pro-Pakistan Islamist groups including Jamaat-e-Islami Kashmir mobilized the rapidly-growing anti-Indian sentiments amongst the Kashmiri population; the year of 1984 saw a pronounced rise in terrorist violence in Kashmir. Following the execution of JKLF militant Maqbool Bhat in February 1984, strikes and protests by Kashmiri nationalists broke out in the region, where large numbers of Kashmiri youth participated in widespread anti-India demonstrations and consequently faced heavy-handed reprisals by state security forces.^[28][29]

Critics of the then-chief minister, Farooq Abdullah, charged him with losing control of the situation. His visit to Pakistani-administered Kashmir during this time became an embarrassment, where according to Hashim Qureshi, he shared a platform with the JKLF.^[30] Abdullah asserted that he went on behalf of Indira Gandhi and his father, so that sentiments there could "be known first hand", although few people believed him. There were also allegations that he had allowed Khalistani militants to train in Jammu, although these were never proved to be true. On 2 July 1984, Ghulam Mohammad Shah, who had support from Indira Gandhi, replaced his brother-in-law Farooq Abdullah and assumed the role of chief minister after Abdullah was dismissed, in what was termed a "political coup".^[29]

Shah's administration, which did not have people's mandate, turned to Islamists and opponents of India, notably the Molvi Iftikhar Hussain Ansari, Mohammad Shafi Qureshi and Mohinuddin Salati, to gain some legitimacy through religious sentiments. This gave political space to Islamists who previously lost overwhelmingly in the 1983 state elections.^[29] In 1986, Shah decided to construct a mosque within the premises of an ancient Hindu temple inside the New Civil Secretariat area in Jammu to be made available to the Muslim employees for 'Namaz'. People of Jammu took to streets to protest against this decision, which led to a Hindu-Muslim clash.^[31] In February 1986, Shah on his return to Kashmir valley retaliated and incited the Kashmiri Muslims by saying Islam Khatre Mein Hey (transl. Islam is in danger). As a result, Kashmiri Hindus were targeted by the Kashmiri Muslims. Many incidents were reported in various areas where Kashmiri Hindus were killed and their properties and temples damaged or destroyed. The worst hit areas were mainly in South Kashmir and Sopore. In Vanpoh, Lukbhavan, Anantnag, Salar and Fatehpur, Muslim mobs plundered or destroyed the properties and temples of Hindus. During the Anantnag riot in February 1986, although no Hindu was killed, many houses and other properties belonging to Hindus were looted, burnt or damaged.^[32] An investigation of Anantnag riots revealed that members of the 'secular parties' in the state, rather than the Islamists, had played a key role in organising the violence to gain political mileage through religious sentiments. Shah called in the army to curb the violence, but it had little effect. His government was dismissed on 12 March 1986, by the then Governor Jagmohan following communal riots in south Kashmir. This led Jagmohan to rule the state directly. The political fight was hence being portrayed as a conflict between "Hindu" New Delhi (Central Government), and its efforts to impose its will in the state, and "Muslim" Kashmir, represented by political Islamists and clerics.^[33]

The Islamists had organised under a banner named Muslim United Front, with a manifesto to work for Islamic unity and against political interference from the centre, and contested the 1987 state elections, in which they lost again. However, the 1987 elections are widely believed to have been rigged so as to help bring the secular parties (NC and INC) in Kashmir at the forefront.^{[34][35][36][37][38]} The corruption and alleged electoral malpractices were the catalysts for an insurgency.^[39][40][41] The Kashmiri militants killed anyone who openly expressed pro-India policies. Kashmiri Hindus were targeted specifically because they were seen as presenting Indian presence in Kashmir because of their faith.^[42] Though the insurgency had been launched by JKLF, groups rose over the next few months advocating for establishment of Nizam-e-Mustafa (administration based on Sharia) on Islamist groups proclaimed the Islamicisation of socio-political and economic set-up, merger with Pakistan, unification of ummah and establishment of an Islamic Caliphate. Liquidation of central government officials, Hindus, liberal and nationalist intellectuals, social and cultural activists was described as necessary to rid the valley of un-Islamic elements.^[43] The relations among the semi-secular and Islamist groups were generally poor and often hostile. The JKLF had also utilized Islamic formulations in its mobilization strategies and public discourse, using Islam and independence interchangeably. It demanded equal rights for everyone, however this had a distinct Islamic flavour as it sought to establish an Islamic democracy, protection of minority rights per Quran and Sunnah and an economy of Islamic socialism. The pro-separatist political practices at times deviated from their stated secular position.^[44][45][46]

Insurgency activity

Tika Lal Taploo

In July 1988, the Jammu Kashmir Liberation Front (JKLF) began a separatist insurgency for independence of Kashmir from India.^[47] The group targeted a Kashmiri Hindu for the first time on 14 September 1989, when they killed , an advocate and a prominent leader of Bharatiya Janata Party in Jammu and Kashmir, in front of several eyewitnesses.^[48][49] Taploo's killers were never caught. The Hindus felt that they were not safe in the valley and could be targeted any time. The killings of Kashmiri Hindus, including many prominent ones, continued.^[50] Most of the Kashmiri Hindus left Kashmir valley and moved to other parts of India, particularly to the refugee camps in Jammu region of the state.^[51]

Following attacks and threats

Soon after Taploo's death, Nilkanth Ganjoo, a judge of Srinagar High court who had sentenced Maqbul Bhat to death, was shot dead.^[48] On 4 November 1989, high court judge in Kashmir Neelkanth Ganjoo was killed near the High Court in Srinagar.^[52] In December 1989 members of JKLF kidnapped Rubaiya Sayeed, daughter of the-then Union Minister Mufti Mohammad Sayeed, demanding release of five militants, which was subsequently fulfilled.^[53][54][55]

On 4 January 1990, Srinagar-based newspaper Aftab released a message, threatening all Hindus to leave Kashmir immediately, sourcing it to the militant organization Hizbul Mujahideen.^[56][57][58] On 14 April 1990, another Srinagar based newspaper named Al-safa republished the same warning.^{[48][59][60][61][62][63][64]} The newspaper did not claim ownership of the statement and subsequently issued a clarification.^[56][57] Walls were pasted with posters with threatening messages to all Kashmiris to strictly follow Islamic rules^[65] which included abidance by the Islamic dress code, a prohibition on alcohol, cinemas, and video parlors^[66] and strict restrictions on women.^[67]

Unknown masked men with Kalashnikovs forced people to reset their time to Pakistan Standard Time. Offices buildings, shops, and establishments were coloured green as a sign of Islamic rule.^[58][68] Shops, factories, temples and homes of Kashmiri Hindus were burned or destroyed. Threatening posters were posted on doors of Hindus asking them to leave Kashmir immediately.^[58][69] During the middle of the night of 18 and 19 January, a blackout took place in the Kashmir Valley where electricity was cut except in mosques^{[citation needed]} which broadcast divisive and inflammatory messages, asking for a purge of Kashmiri Hindus.^[70][63]

On 21 January 1990, two days after Jagmohan took over as governor, the Gawkadal massacre took place in Srinagar, in which the Indian security forces had opened fire on protesters, leading to the death of 50-280 people. These events led to lawlessness in the valley. Crowds with guns started roaming the streets. News of violent incidents kept coming and many of the Hindus who survived the night saved their lives by traveling out of the valley.^[71][72][47]

On 25 January 1990 the took place wherein four Indian Air Force (IAF) personnel including Squadron Leader Ravi Khanna were killed and 40 other IAF personal were injured while they were waiting at Rawalpora bus stand for their vehicle to pick them up in the morning. The police post located nearby, with 7 armed constables and one head constable, did not react. Jammu Kashmir Liberation Front (JKLF), led by Yasin Malik, were charged for the murder and are currently under trial.^{[73][74][75][76][77]}

On 29 April 1990, Sarwanand Kaul Premi, a veteran Kashmiri poet was gruesomely murdered.^{[78][79][80][70][81]} Several intelligence operatives were assassinated, over the course of January.^[82][55] On 2 February 1990, Satish Tikoo, a young Hindu social worker was murdered near his house in Habba Kadal, Srinagar.^{[48][83][84][85][86]} On 13 February 1990, Lassa Kaul, Station Director of Srinagar Doordarshan, was shot dead.^{[48][87][88][89][90]} On 4 June 1990, Girija Tickoo, a Kashmiri Hindu teacher was gang raped by terrorists, who ripped her abdomen and chopped her body into two pieces with a saw machine while she was still alive.^[91] In December 1992, Hriday Nath Wanchoo, a trade union leader and human rights activist, was murdered^[92] with Kashmir separatist Ashiq Hussain Faktoo being convicted for the murder.^[93] Many Kashmiri Pandit women were kidnapped, raped and murdered, throughout the time of exodus.^{[94][95][96][97][66]}

Aftermath and recent developments

The militancy in Kashmir had increased after the exodus. The Militants had targeted the properties of Kashmiri Hindus after their exodus.^[98][99]

Village Defence Committees were set up in 1995 to protect Hindus from attacks in remote areas. Following the murder of a Kashmiri Hindu Sarpanch Ajay Pandita Bharti in June 2020, former Jammu and Kashmir police chief had said Shesh Paul Vaid that minority Hindus could be armed and Village Defence Committees could be set up with proper planning.^[100][101]

Hindus who stayed

Some Hindus did not leave the valley even during the peak of the exodus.^[102]

Pandits in exile

Kashmiri Hindus continue to fight for their return to the valley and many of them live as refugees.^[103] The exiled community had hoped to return after the situation improved. Most have not done so because the situation in the Valley remains unstable and they fear a risk to their lives. Most of them lost their properties after the exodus and many are unable to go back and sell them. Their status as displaced people has adversely harmed them in the realm of education. Many Hindu families could not afford to send their children to well regarded public schools. Furthermore, many Hindus faced institutional discrimination by predominantly Muslim state bureaucrats. As a result of the inadequate ad hoc schools and colleges formed in the refugee camps, it became harder for Hindu children to access education. They suffered in higher education as well, as they could not claim admission in post-graduate colleges of University of Jammu, while getting admitted in the institutes of Kashmir valley was out of question. The Indian government has taken up the issue of education of the displaced students from Kashmir, and helped them get admissions in various Kendriya Vidyalayas and major educational institutions and universities across the country.^[104]

Some Pandits have formed organisations such as the All India Kashmiri Samaj (AIKS) and Panun Kashmir.^[105] Panun Kashmir which means "Our Kashmir" is also the name of an eponymously name organisation that advocates for a homeland for Kashmiri Hindus.^[105]

Return and rehabilitation

The Indian Government has tried to rehabilitate the Hindus and some separatists have vocally invited the Hindus back to Kashmir.^[51]

As of 2016, a total of 1,800 Kashmiri Hindu youths have returned to the Valley since the announcing of ₹1,168 crore (equivalent to ₹28 billion or US$370 million in 2020) package in 2008 by the UPA government. R.K. Bhat, president of Youth All India Kashmiri Samaj criticised the package to be a mere eyewash and claimed that most of the youths were living in cramped prefabricated sheds or in rented accommodation. He also said that 4,000 vacancies have been lying vacant since 2010 and alleged that the BJP government was repeating the same rhetoric.^[106][107] The employment package was also extended to Hindus who did not migrate out of the valley with an amendment to J&K Migrants (Special Drive) Recruitment Rules, 2009 in October 2017.^[108]

In an interview with NDTV on 19 January 2016, Farooq Abdullah stated that the onus was on Kashmiri Hindus to come back themselves and nobody would beg them to do so.^[109] His comments were met with disagreement and criticism by Kashmiri Hindu authors Neeru Kaul, Siddhartha Gigoo, Congress MP Shashi Tharoor and Lt. General (retd.) Syed Ata Hasnain. He also said that during his tenure as Chief Minister in 1996, he had asked them to return but they refused to do so. He reiterated his comments on 23 January and said that the time had come for them to return.^[110]

The issue of separate townships for Kashmiri Hindus has been a source of contention in Kashmir valley with Islamists, separatists as well as mainstream political parties all opposing it.^[111] Hizbul Mujahideen militant, Burhan Muzaffar Wani, had threatened of attacking the "Hindu composite townships" which were meant to be built for the rehabilitation of the non-Muslim community. In a 6-minute long video clip, Wani described the rehabilitation scheme as resembling Israeli designs.^[112] However, Burhan Wani welcomed the Kashmiri Hindus to return and promised to guard them. He also promised a safe Amarnath Yatra.^[113] Kashmiri Hindus residing in the Valley also mourned Burhan Wani's death.^[114] Wani's self-styled successor in the Hizbul Mujahideen, Zakir Rashid Bhat, also asked the Kashmiri Hindus to return and ensured them protection.^[115][116] Tahir, the commander of a separatist Islamist group, ensured full protection to the Kashmiri Hindus.^[51]

Further attacks and exodus

During the 2016 Kashmir unrest, transit camps housing Kashmir Hindus in Kashmir were attacked by mobs.^[117] About 200–300 Kashmiri Hindu employees fled the transit camps in Kashmir during night time on 12 July due to the attacks by protesters on the camps and held protests against the government for attacks on their camp and demanded that all Kashmiri Hindus employees in Kashmir valley be evacuated immediately. Over 1300 government employees belonging to the community had fled the region during the unrest.^{[118][119][120]} Posters threatening the Hindus to leave Kashmir or be killed were also put up near transit camps in Pulwama allegedly by the militant organisation Lashkar-e-Toiba.^[121][122]

Article 370 and post revocation of special status

Some considered the now-abrogated Article 370 as a roadblock in the resettlement of Kashmiri Hindus as the Constitution of Jammu and Kashmir does not allow those living in India outside Jammu and Kashmir to freely settle in the state and become its citizens.^{[123][124][125]}

Following the revocation of the special status of Jammu and Kashmir, by August 2021, nine properties of Kashmiri Hindus who had fled the state was restored to them.^[126] In September 2021 a portal was launched for migrants including Kashmiri Hindus to address property related grievances stemming from the exodus.^[127]

Statistics

In 2002, Alexander Evans estimated 155,000-170,000 Hindus migrated from the Valley since violence began in 1989.^[128]

In 2010, the government of Jammu and Kashmir noted that 808 Hindus families, comprising 3,445 people, were still living in the Valley and that financial and other incentives put in place to encourage others to return there had been unsuccessful. According to a Jammu and Kashmir government report, 219 members of the Hindus community out of total 1400 Hindus, had been killed in the region between 1989 and 2004 but none thereafter.^{[129][130][131]}

The local organisation of Hindus in Kashmir, Kashmir Pandit Sangharsh Samiti (KPSS) after carrying out a survey in 2008 and 2009, said that 399 Kashmiri Hindus were killed by insurgents from 1990 to 2011 with 75% of them being killed during the first year of the Kashmiri insurgency, and that during the last 20 years, about 650 Hindus have been killed in the valley.^[132][133] Kashmiri Pandit Sangharsh Samiti, estimates 357 Hindus were killed in Kashmir in 1990.^[134]

Panun Kashmir, a political group representing the Hindus who fled Kashmir, has published a list of about 1,341 Hindus killed since 1990.^[135] An organisation called Roots of Kashmir filed a petition in 2017 to reopen 215 cases of more than 700 alleged murders of Kashmiri Hindus, however the Supreme Court of India refused its plea.^[136]

Remembrance and observances

Kashmir Exodus Day, is marked annually on 19 January to observe the exodus of Kashmiri Hindus from the Kashmir valley.^[137] The day is marked as an important date in the history of the exodus as on that day in 1990, a number of mosques in Srinagar, through loudspeakers, told Indians to leave.^[138] This triggered events which caused tensions to further escalate, eventually leading to more deaths, and larger numbers of Hindus migrating from the valley.^[138][139] Kashmiri Hindu groups such as Panun Kashmir observe the day, in 2021 there were protests outside the United Nations Military Observers Group office.^[137] A 2021 motion in the House of Commons of the United Kingdom, initiated by Bob Blackman and signed by Virendra Sharma, to mark the day reads:^[140]

That this House commemorates with deep sadness and disappointment, the 31st anniversary of the attack in January 1990 by cross-border Islamic militants on the population of Jammu and Kashmir; expresses its condolences to the families and friends of all those who were killed, raped and injured in this massacre; condemns the desecration of the holiest sites in Jammu and Kashmir... Kashmiris who fled persecution have still not seen justice for the atrocities committed against them; [the House] commends the resilience and courage shown by the members of Kashmiri Pandit community who survived this gruesome ethnic genocide and who did not resort to taking up arms but instead pursued education and aspiration; deplores those sponsoring such cross-border terrorist attacks and demands that such attacks cease immediately

There are a number of unanswered questions and unfinished demands surrounding the event.^{[139][141][142]}

In 2009 Oregon Legislative Assembly passed a resolution to recognise 14 September 2007, as Martyrs Day to acknowledge ethnic cleansing and campaigns of terror inflicted on non-Muslim minorities of Jammu and Kashmir by militants seeking to establish an Islamic state.^[143]

In popular culture

Sheen (2004) is a Bollywood film which uses Pandit statelessness and displacement as context for a love story.^[144] The 2020 Hindi film Shikara,^[145][146] and the upcoming film Kashmir Files are based on the exodus of Kashmiri Hindus.^[147] Small scale productions include the film Kashmir: The Final Resolution,^[148] the short film The Pashmina.^[149] and the amateur mini-documentary by Syed Waseem Rizvi.^[150] The apathy on the part of the government and the sufferings of the Kashmiri Hindus have been highlighted in a play titled 'Kaash Kashmir'.^[151] Such efforts or claims have lacked political will as journalist Rahul Pandita writes in a memoir Our Moon Has Blood Clots.^[152]

See also

• Human rights abuses in Jammu and Kashmir
• Destruction of Kashmiri Shias

Notes

References

Bibliography

Books

• Bose, Sumantra (2003), Kashmir: Roots of Conflict, Paths to Peace, Harvard University Press, ISBN 978-0-674-01173-1
• Bose, Sumantra (1997), The challenge in Kashmir: democracy, self-determination, and a just peace, New Delhi: Sage Publications, ISBN 978-0-8039-9350-1
• Faheem, Farrukh (2018), "Interrogating the Ordinary: Everyday Politics and the Struggle for Azadi in Kashmir", in Duschinski, Haley; Bhan, Mona; Zia, Ather; Mahmood, Cynthia (eds.), Resisting Occupation in Kashmir, University of Pennsylvania Press, pp. 230–247, ISBN 978-0-8122-9496-5
• Hussain, Shahla (2015), "Kashmiri Visions of Freedom: The Past and the Present", in Zutshi, Chitralekha (ed.), Kashmir: History, Politics, Representation, Cambridge University Press, ISBN 978-1107181977
• Jagmohan (2006) [September 1991]. My Frozen Turbulence in Kashmir (7 ed.). Allied Publisher. ISBN 9788177649956.
• Madan, T. N. (2008), "Kashmir, Kashmiris, Kashmiriyat: An Introductory Essay", in Rao, Aparna (ed.), The Valley of Kashmir: The Making and Unmaking of a Composite Culture?, pp. 1–36
• Malik, Iffat (2005), Kashmir: Ethnic Conflict, International Dispute, Oxford University Press, ISBN 978-0-19-579622-3
• Metcalf, Barbara; Metcalf, Thomas R. (2006), A Concise History of Modern India (Cambridge Concise Histories), Cambridge and New York: Cambridge University Press. Pp. xxxiii, 372, ISBN 978-0-521-68225-1
• Rai, Mridu (2004), Hindu Rulers, Muslim Subjects: Islam, Rights, and the History of Kashmir, Princeton University Press/Permanent Black. Pp. xii, 335., ISBN 978-81-7824-202-6
• Tikoo, Colonel Tej K. (2013). Kashmir: Its Aborigines and Their Exodus. Lancer Publishers LLC. ISBN 978-1-935501-58-9.
• Pandit, T. N. (1 January 2005). Kashmiri Pandits: A Contemporary Perspective. APH Publishing. pp. 3, 9, 63–. ISBN 9788176488129.
• Swami, Praveen (2007), India, Pakistan and the Secret Jihad: The Covert War in Kashmir, 1947–2004, Routledge, ISBN 978-1-134-13752-7
• Wilhelm, Sandhya (2010). Can India Give Up Kashmir: An Option or a Risk? (PDF) (Thesis). Georgetown University.
• Zutshi, Chitralekha (2003), Languages of Belonging: Islam, Regional Identity, and the Making of Kashmir, C. Hurst & Co. Publishers, ISBN 978-1-85065-700-2

Journals

• Evans, Alexander (2002). "A departure from history: Kashmiri Pandits, 1990–2001". Contemporary South Asia. 11 (1): 19–37. doi:10.1080/0958493022000000341. ISSN 0958-4935. S2CID 145573161.
• Duschinski, Haley (2008). ""Survival Is Now Our Politics": Kashmiri Hindu Community Identity and the Politics of Homeland". International Journal of Hindu Studies. 12 (1): 41–64. ISSN 1022-4556.

Further reading

• The Administrator, Volume 35, Lal Bahadur Shastri National Academy of Administration, 1990, pp. 69–73

External links

• Quotations related to Exodus of Kashmiri Hindus at Wikiquote