Extinction of KP Community Melting Language  Depletion of Values, Culture and Tolerance in Progeny

 

Introduction

T he subject is as important for me as it could be for any other KP member or socio-cultural organization. Those who have lived in Kashmir before 1990 and are still continuing to live, have a better estimate of the cultural losses and other paraphernalia, we have lost. But despite all that, we have no way than to lament, if timely effective and apt measures are not taken by the concerned stake holders viz; KP Community, KР Socio-Cultural, Socio-Religious Organizations, Parents and the younger generation. We have a talented young generation, educated, informative and economically well settled progeny; who are the Pall Bearers of Kashmiri Language, KP ethos, culture, traditions, saviors of KP Scriptures and tolerance. They have a duty towards their aborigine community and drive it in forward direction while looking in the rear mirrors.

2. Dynamics of Demography of Kashmiri Pandits and the Rising Trend of Divorces:

The Kashmiri Pandit community, known for its rich cultural heritage and strong social bonds, has been undergoing significant changes for years now. Two major concerns that have emerged, are the changing demography of the community and the rising trend of divorces. The Kashmiri Pandit population has been declining over the years, especially after the exodus of the community from the Kashmir valley in the 1990s. According to the 2011 Census, the population of Kashmiri Pandits in the Jammu and Kashmir region was around 1.5 lakh (0.1% of the total population). This is a significant decline from the pre-1990 population, which was estimated to be around 5-6 lakh. Year Pre-1990 2011 Census Population of Kashmiri Pandits 5-6 lakh 1.5 lakh The decline can be attributed to various factors, including Forced migration: The exodus of Kashmiri Pandits from the Kashmir valley in the 1990s led to a significant displacement of the community. Late Marriages and Low birth rate: The community has a low birth rate, which has contributed to the decline in population. Migration to other parts of the country: Many Kashmiri Pandits have migrated to other parts of the country and even the globe for better economic opportunities, leading to a brain drain and amalgamation of the community.

3. Causes of Divorces among Kashmiri Pandit

The rising trend of divorces among Kashmiri Pandits is a concern for the community. Some of the major causes of divorces unlike other communities, include:

Changing social values: The community is undergoing significant social changes, with increasing emphasis on individualism and personal freedom. The preference to live for self over family/clan has become a trend.

 Increased awareness: Women are becoming more aware of their rights and are more likely to seek divorce as a solution to marital problems, sometimes ignoring the rich and tolerant traditions, which used to be followed by KP,s to knit the disintegrating families.

Economic independence: Women are becoming financially independent, which has reduced their dependence on their husbands and increased their willingness to seek divorce

Lack of communication: Poor communication and lack of emotional support are major contributors to marital problems.

Interference from family members: Interference from family members can often lead to conflicts and contribute to marital problems.

Causes of Divorce                                             Percentage

Changing social values                                        25%

Increased awareness                                           20%

Economic independence                                      20%

Lack of communication                                        15%

Interference from family members                   10%

The changing demography of Kashmiri Pandits and the rising trend of divorces are concerns that need to be addressed by the community. Efforts should be made to preserve the cultural heritage and social bonds of the community while also addressing the changing needs and aspirations of its members.

4. Information about Kashmiri Pandits/ Migrants available with the Relief Organization in Jammu:

(a) Registration and Demographics Approximately 47,129 Kashmiri migrant families are registered with relief organizations in Jammu and Kashmir. - Around 44,089 families comprising 1.5 lakh individuals are registered with the government as 'Kashmiri migrants' in Jammu.

(B) Government Initiatives and Benefits Cash Assistance: Rs. 3,250 per person, up to Rs. 13,000 per family per month to non government employees/ unemployed migrants. Free Ration: 9 kg rice per person, 2 kg atta per person, and 1 kg sugar per family per month non government employees/ unemployed migrants. Job Opportunities: 3,000 state government jobs created for Kashmiri migrants underthe Prime Minister's Developme Package-2015. Transit Accommodations: 6,000 uni being constructed in the Kashmir Valle This has made us complacent an therefore unity among various K Organisations is need of the hour, achieve a lasting solution to our permane settlement in our state.

(c) The state-wise numbers of Kashmir migrants: Jammu: 43,618 registered migrant familieDelhi/NCR: 19,338 registered migranfamilies - Other States/UTs: 1,995 registere migrant families Total: 64,951 registered migrant familiesAdditionally, here are some other state wise numbers of Kashmiri Pandits: Jammu and Kashmir: 501,000 Delhi: 150,000 Maharashtra: 21,000 Himachal Pradesh: 18,000 Madhya Pradesh: 11,000 Punjab: 6,100 Gujrat Chandigarh: 3,300 - Ladakh: 2,100 NB-Please note that these numbers are estimates and may have changed over time.

5. Stature and Role of Women: Hind scriptures are vast and have varied views or women, often reflecting the societal context o their times. Generally, women are revered as embodiments of Shakti (divine feminine energy) with figures like Devi, Lakshmi, and Saraswat symbolizing strength, prosperity, and knowledge. In some texts, women are considered equals, even pivotal in spiritual and familia contexts. For example, the Rigveda mentions women sages and seers. However interpretations and practices have evolved over time and vary across regions.

6.Role and Responsibilities of younger generation: The idea that younger generations are less tolerant is a common narrative, but it's complex. Some possible reasons:

Changing social norms: What's considered acceptable is shifting, and younger folks might be more vocal about issues like equality, justice, and identity. Social media: Online echo chambers can amplify differences and reduce face-toface interactions, potentially decreasing empathy. Increased awareness and assertiveness: Younger people might be more aware of issues and less willing to tolerate things they see as wrong. Different priorities: Gen Z and younger Millennials often focus on issues like climate change, mental health, and social justice, which can lead to clashes with older perspectives and reduced tolerance to surrender before elders.

7. "When Respect Fades for Parents and Elders, a Silent Crisis Eruptsin Our Homes and Society"

As per Sh. Kundan Kashmiri; in today's fastpaced and increasingly self-centered world, a painful and disturbing reality is quietly unfolding within families. Parents and elders, once the pillars of households and guiding lights of communities, are increasingly ignored, unheard, isolated, and at times deeply humiliated. This decline in respect is not always expressed through harsh words or open conflict; more often, it appears through silence, indifference, impatience, and emotional neglect. Over time, this attitude weakens family bonds, erodes social discipline, and damages the moral foundation of society itself. The physical weakness of old people, declining health, emotional sensitivity, and financial dependence, make elders feel helpless and vulnerable. They hesitate to express pain or disappointment because they fear being labeled a burden. Slowly, a sense of worthlessness creeps in, leaving them isolated even while living under the same roof as their own children. This silent suffering is widespread and deeply damaging. Respect for parents( both mother and father) and elders is not merely a cultural tradition orsocial formality; it is a moral and civilizational responsibility. Elders represent sacrifice, struggle, and experience. They spent their productive years raising families, building stability, and ensuring a better future for the next generation. The comforts and opportunities enjoyed by today's youth are rooted in the endurance of those elders who now feel unwanted. Ignoring them is not just ingratitude; it is a serious moral failure. As per a well-known Hindi writer "Sh. Mahvir Prasad Diwvedi aging is inevitable". Today's independent youth will one day face physical limitations, emotional dependence, or vulnerability. The way elders are treated today is the lesson being taught for tomorrow. A society that exercises disrespect towards parents should not expect compassion for itself in the future. No degrees of education, technology, or financial success can compensate for the absence of these human values. True strength of the younger generation lies not in dominance or material success, but in humility, gratitude, and emotional maturity. Listening to elders enhances wisdom and perspective. Differences of opinion are natural, but disagreement must never become disrespect. Elders may not follow modern trends, but they possess the wisdom of lived experience. For them, attention and affection often matter far more than financial support. At the same time, elders must also engage in self-reflection. Respect cannot thrive amid constant criticism or emotional rigidity. Times have changed, and guidance must replace domination. Dialogue must replace command. When elders listen as much as they speak, mutual understanding grows naturally. Youth must be educated not only for careers but for character. They may have a lot of information, but must extract knowledge to be receptive, tolerant, patient and composed. They should not burn their own houses to get rid of rats. Children must learn respect for parents and elders, gratitude, empathy, and social responsibility from an early age; which is alsoembodied in NEP 2020. Such value-based education strengthens families, builds disciplined communities, and creates compassionate societies. Nations do not rise merely on economic strength; they rise on character, values, and respect for human dignity.

8. Good Steps to Support Our Kashmiri Pandit Boys and Girls and their Identity

i) Empower through Education-Encourage deep understanding of their cultural roots, traditions, and spiritual heritage.

(ii) Share the rich history and resilience of the Kashmiri Pandit community in schools, workshops, and online platforms.

 (iii) Create Safe Dialogue Spaces

(iv) Allow girls to express doubts or feelings without fear of judgment.

(v) Encourage open, respectful conversations within families and communities about faith, identity, and choices.

(vi) Offer Emotional and Mental Support.

(vii) Many youth go through phases of questioning. Provide access to counselors, mentors, or role models from the community.

 (viii) Focus on self-worth and belonging, not guilt or shame.

(ix) Celebrate Cultural Identity

(x)Organize cultural programs, heritage classes, and language revival events to strengthen community bonds.

(xi) Promote pride in being a Kashmiri Pandit-through music, stories, festivals, and shared values.

(xii) Address Root Causes

(xiii) If a girl feels alienated, pressured, or disconnected, explore why-with compassion.

(xiv) Address issues like lack of representation, discrimination, or emotional isolation that may influence decisions.

(xv) Avoid Coercion or Stigmatization

(xvi) Every individual has the right to choose, but that choice should be informed, free, and not manipulated.

(xvii) Avoid labeling or attacking. Use dialogue, not division.

(xviii) If we can counsel them to marry at youn ages (25-30 years) and have more th two children. Of course,not at the co of their livelihood. The stigmas need be unveiled.

Our Kashmiri Pandit daughters are bearers of a rich legacy - of wisdom, cultureand resilience. Let's empower them throupknowledge, pride in their identity, an unconditional support, so their choices are tru free, informed, and rooted in love - pressure. Let us admire the honesty and courage today's youth. Unlike the past, many youg people today are free from the 'Pedram Sulta Bood' syndrome-the tendency to exaggera one's social status or background. They embrace their roots with pride and speak openly abo who they are. This type of attitude reminds that no lawful profession, providing rizk-e-hala or lawful income, is ever dishonorable. Our energetic youth celebrate and take pride in their origins and confidently share ther stories, inspiring us all with their authenticity Every Parent try their best to teach their children but sometimes children in early teenage ge trapped by emotions, love Jihad. Moreover, you can't keep an eye on children when they are outside home. So, every time we can't blame Parents. No father will feel happy if his daughter elopes with a guy of different faith.

9. Spirituality has power: We have los our Spiritual legacy, influenced by wester glamour, Spiritual legacy is to be revived colonialrulers were keen to destroy it. We have to have do Spiritual Renaissance, in al faith and intensity. But everyone has to do himself, increase his inner strength, with intensity, not formally, as mostly we are doving formally, more on WhatsApp. Moral strength inus will over come the impediments, revive our prestige, whichis thousands of years old. No one can brow beat us, It is Ram ki Nagri. Let us try to engage the younger generation, whole-heartedly role of youngsters is prime and paramount.

DISCLAIMER: 

The views expressed in the Article above are A.K. Watal views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it. Copyright Disclaimer under section 107 of the Copyright Act of 1976, allowance is made for "fair use" for purposes such as criticism, comment, news reporting, teaching, scholarship, education, and research. Fair use is a use permitted by copyright statute that might otherwise be infringing."

Courtesy:    A.K. Watal  and Koshur Samachar- February, 2026