It is said that the Kashmir is a paradise on earth. In this paradise, there has been an ethnological museum of religious communities who have been antagonists to each other. But it was due to the centuries-old composite culture prompted by the sayings of Sufi and Rishi saints that inspired the people to live harmoniously. In his brilliantly written introductory paper on Kashmir, Kashmiri and Kashmiriyat, T.N. Madan has exhibited his erudite ability by successfully consigning the entire history of Kashmir. However, he has some apprehensions about the fate of composite culture in absence of Kashmiri Pandits from the valley.
Topographically Kashmir is surrounded by many countries that accounts for its importance. After becoming part of India in 1947, Kashmir got involved in the conflict between India and Pakistan. These developments in the sub-continent have attracted international interest in terms of knowing more about the land — the facts, events and history. Much has been written on the subject. And the book Valley of Kashmir, a collection of essays on different aspects of the place has added immensely to the collection.
Late Aparna Rao, a noted anthropologist who was associated with the Department of Anthropology in German University, has edited the book that comprises reasonably referenced essays contributed by noted Kashmir authors. Authors such as Michael Witzel, Ratanlal Hangloo, Rita Manchanda and Jayashree Kak have written on various subjects covering past and present and providing political, social, ethnical and cultural movements that have taken place in Kashmir. The authors have painstakingly attempted to interpret Kashmiriyat from several points of views and at many levels.
Some of the interesting essays in this book are stories of tribes such as Pandas of Mattan and nomadic Bakkarwals and Gujjars. Aparna Rao's unusual discovery on the mythical dogs — how tradition has come with the notion of evoking sorcery and ghosts — is fascinating. The below paragraphs cover a few prominent essays in the book.
In his essay on 'The Kashmir Pandits: Their Early History', Wales Professor of Sanskrit Michael Witzel traces the history of Kashmiri Hindus from the Vedas and subsequent Hindu scriptures. His assessment is that the boost to the enhanced status of Kashmiri Brahmins started during the advent of Karkota dynasty who ruled Kashmir from the 7th Century. The essay is supported by reference from the Vedas and other Hindu scriptures. Some of his findings that "Kashmir Brahmins were permitted to eat mutton and fish" have been taken from the manuscript of Kuttinimata by Damodaragupta.
'Mass Conversion In Medieval Kashmir' by Ratanlal Hangloo, though controversial, is interesting in substance. Hangloo is originally from Kashmir and is a History professor with University of Hyderabad. His assertion is that human beings are bound by some limitations due to social environment, traditional restraints and religious commands and they influence the chronicler's mind thus affecting the truth. In this sense, Hangloo considers description of King Sikander, the iconoclast, made by 15th Century Kashimir historian Jonaraja in his Zaina Rajatarangini biased. Jonaraja wrote of Sikander: "As the wind destroys the trees, and locusts the shali crops, so did Yavana (religious Zealots of Sikander). However, Jonaraja's description of Sikander has been corroborated by many chroniclers; the noted among them are Sir Walter R. Lawrence in his book 'Valley of Kashmir' and M.D. Sufi, a Pakistani historian, in his book 'Kashir'.
In 'State And Society In Medieval Kashmir' Mohammad Ishaq Khan describes the role of Sayyid Mir Ali Khan Hamdani reverentially known as Shah-e-Hamdan in peacefully spreading Islam in Kashmir. Hamdani, a Sufi mystic, was accompanied by his Sayyid followers, who came from Hamdan of Persia to Kashmir to spread Prophet Mohammad's message.
By quoting references, Khan has described how Hamdani maintained harmony while spreading Islam and during the conversion process in Kashmir. This was the rare quality in Shah-e-Hamdani which was lacking in his own son Sayyid Mohammad Hamdani, who came to Kashmir after his father's death and introduced religious fanaticism. Khan's unbiased description of advent of Islam in Kashmir and its historical dimension has affected the people as a whole. Even Lall Ded a mystic saint of Shaiva Philosophy was impressed by the loftiness of Islam. The paper gives a deep insight of the Islamic movement in Kashmir.
Jaishree Kak's essay 'Lalla's Relation to Shaivite and Sufi Traditions' is most absorbing and thought provoking. The author has given the crux of philosophical depth of Lalla the Hermit, by successfully showing how Lalla attempted in blending monistic philosophy of Shaivism and dualism of Islam in her verses. The author rightly says, "Lalla addresses her verses to the common people in the countryside."
She further says 'Lalla was secular in her outlook..' The most important message Lalla made in her Vaks (couplets) was to uphold the cult of Kashmiriyat. In fact, about the concept of Kashmiriyat, the pronouncement made by Lalla is straight, solid and understandable. Her "Assi Ayes Te Assi Assav" (Since aeon we emerged into being, and we shall hold tomorrow too) is Kashmiriyat in spirit and composite culture in contrast. The word 'Assi' 'We' in this verse convey not exclusiveness which some religious people advocate, but pluralism which requires tolerance for other religion.
Mushtaq A. Kaw in 'Land Rights In Rural Kashmir' traces the slogan of 'Land to Tiller' from the writings of Karl Marx. In Kashmir, the land belonged to the ruler till Maharaja Pratap Singh's reign. Mushtaq has divided the 'Land To Tiller' movement in three parts — from 1586 to 1846 AD, from 1846 to 1948 and from 1948 to the end of 20th century. The first phase was of the continuity of the Land Rights wrested with the ruler. The second phase continued but some structural changes did take place in the property claims of the land. The third phase began with land settlement activities by Walter R. Lawrence. In Kashmir, it was Maharaja Pratap Singh who passed the law of 'Land to the Tillers' in 1889.
Braj B. Kachru's article is on Kashmiri language, its emergence vis-à-vis other languages such as Sanskrit, Persian, Hindi and Urdu. In fact, Kashmiri is not really a language because it has no script. Hindus write Kashmiri in Devanagri Script and Muslims in Urdu. Nonetheless Kashmiri language is highly rich in thought and substance. The author's apprehension is that with the political upheaval in Kashmir, the Kashmiri language, which was the pillar of Kashmiriyat, is at the verge of extinction. Kachru has written in his book The Other Tongue: "A natural language always possesses cultural and linguistic affinities."
Rekha Wazir's piece on community of Pandas is interesting. Wazir has given a detailed account of their history, their activities in Mattan, but their future appears quite bleak. She says that these Pandas can thrive only when people have faith in Hindu ritual.
Michael J. Casimir and Aparna Rao have written on a fascinating and an unusual subject. Titled 'A Black Dog's Gaze: Some Insights Into The Mortuary Rites And Conceptual Transformations Among The Gujar And Bakkarwal Of The Kashmir Valley', the essay researches the mythical dog in the context of rites of passage among contemporary Muslims.
Ronald Inden's 'Kashmir As Paradise On Earth' provides the history of Kashmir and how it came to be known as 'paradise on Earth'. Even up to post-Gupta period (5th-7th Century), this place was imagined as barbarous country. Mughal kings used Srinagar almost their summer capital. One Sultan King in 15th century has made Kashmir an imperial kingdom. The perusal of his analysis on violence and peace and harmony is quite philosophical and also quite amusing. He believes that "bloodshed, humiliation, alienation often are involved in the process of disarticulation, which makes it quite subtle presentation".
Navnita Chadha Behera in the essay 'The Rhetorics Of The Kashmiri Miltant Movement' has traced the story of this militant movement. The movement started with a small group of militants who were well armed, well trained and committed people, and went on to capture the mass movement for Azadi for Kashmir and turned that into a waging of Islamic Jihad war. The chapter examines the socio-political as well as economic and socio-cultural influence which motivated the Muslim youth to pick up gun and turn the movement into a Islamic Jihad.
Rita Manchanda's essay on 'Kashmiri Women And The Conflict' is equally interesting. The chapter is a story on how the people of Kashmir are fighting for their rights and the role the Kashmiri women play in that fight. The movement for Azadi has affected the social and religious moorings of women in Kashmir who veil themselves — a practice not so common before the insurgency.
All of 17 chapters, and what one gets out of the book is tonnes of information. Some of that the world already knows, and the rest is what the authors' research throws up. The Valley Of Kashmir is not just a book on Kashmir, it also reflects how forces foreign to the place have helped evolve Kashmir into something that has adopted cultures in line with keeping a few traditional ones close to its heart.
Book Reviews 
It is said that the Kashmir is a paradise on earth. In this paradise, there has been an ethnological museum of religious communities who have been antagonists to each other. But it was due to the centuries-old composite culture prompted by the sayings of Sufi and Rishi saints that inspired the people to live harmoniously. In his brilliantly written introductory paper on Kashmir, Kashmiri and Kashmiriyat, T.N. Madan has exhibited his erudite ability by successfully consigning the entire history of Kashmir. However, he has some apprehensions about the fate of composite culture in absence of Kashmiri Pandits from the valley.
