– By Siddhi Joshi

Kashmir stood elegantly like a diamond crown over the centuries as the contours in the Indian subcontinent changed- the sounds of rushing rivers, beautiful lush green forests, lively lakes, embroidered shawls, and Pashmina, and the scent of saffron permeated the air. However, today, against the waves of Jhelum, lurking under the dungeons of fears and an identity struck in limbo and nothingness, today Kashmir lies cold in the odors of gunsmoke. A pendulum oscillating between ‘terrorist’ and ‘traitor,’ the people of the valley have been de-humanized, their humanity shunned away and muted under the garbs of jarring TRPs, Geopolitics, and Nationalism. 

A common person cares for a roof of peace overhead, the future of the generations they birthed, and ordinary everyday life. A common person in Kashmir cares for the tug of war between its various stakeholders to end. The Kashmir story is one of the polar narratives. On the one hand, there is a section of Kashmiris whose icon is Burhan Wani, and then the other is a section of people who say that the Kashmiris are all anti-nationals. This binary leaves little space for a middle ground or a nuanced understanding of the issues at hand. An alternative narrative must be established amid these extremes. 

Power: A Radical View by Steven Lukes is a landmark work in studying the social reality of power. Lukes’ third dimension of power deals with people’s willingness to act in ways that appear to be against their most basic interests. The third dimension is essentially the set of means by which the powerful influence the powerless to behave as they like without force or violent restriction, for example, by establishing a pervasive ideology or false consciousness system. Given the global ramifications of the Covid-19 outbreak and nationwide lockdown constraints, Kashmiris have been disadvantaged more than ever by a shortage of high-speed internet amid the usual significant armed deployment. As a result, Pakistan continues to spread anti-India propaganda, exploiting communication barriers as fodder to create hostility among Kashmiri youth. The formation of new militant groups like The Resistance Front is a ruse to portray Pakistan-backed militancy as an indigenous movement, demonstrating that Islamabad will continue to improvise and adapt in the face of any communication restrictions, blockades, or bans.

In Kashmir, a generation has grown up observing and experiencing the intersectionality of violence, terror, and religion in their daily lives and absorbing imported worldwide narratives about Islam that gained in popularity in the early 2000s. The internet, smartphones, and social media made it easier to infiltrate and distribute extremist doctrines that appealed to the public’s desire for death, jihad, and mujahideen heroism.

The recruitment of young people as over-ground workers and sympathizers by terrorist groups opened up new narratives on jihad and the Islamic caliphate as a departure from political concepts such as the right to self-determination, influenced by global Islamist movements based on the supremacist idea of caliphate and jihad. The politicisation of demographics and identity-based politics fueled and added to identity conceptions at the local level in Jammu and Kashmir. Recruiters instill a sense of victimhood in their recruits, and law enforcement notices it in the criminal. There is, however, an enabling space, as well as enablers who must be enabled. 

It is impossible to overlook the realities of insurgency and proxy war. However, community-led organisations must attempt to address the factors that lead to radicalization and recruitment in hostile situations like Kashmir by interacting with the drivers and varied actors of conflict, particularly the youth and women.

The United Nations Security Council passed Resolution 1325 on 31 October 2000, emphasising the importance of women’s participation and role in all aspects of peace and security, including conflict prevention, resolution, and peacebuilding. Peace and gender equality are inextricably linked. According to overwhelming evidence worldwide, women’s empowerment is a powerful force for economic growth, social and political stability, and long-term peace. Equality of genders and women’s participation in the workforce, self-dependency, empowerment, and income generation are linked to higher GDP per capita; equal access to land and other agricultural inputs can boost agricultural productivity, and involving women in peacebuilding increases the likelihood of violence ending. It is no surprise that women are less exposed to the effects of violent extremism in cultures and communities where gender equality indices are higher.

Drones, airstrikes, and ground troops can slow extremists’ progress, but they cannot fight extreme ideology or build resilient families and communities. Women who are empowered are the best drivers of growth and hope for peace. They are the best defence against youth radicalization and the recurrence of violent cycles. Women and girls are the first to be attacked; thus, promoting their rights must be a principal focus in the response.

Kashmir today is like a woman’s body- countless armed men’s battleground. We must let her and her children reclaim her prowess and spirit. 

References :

  1. https://peacemaker.un.org/node/105
  2. https://www.worldcat.org/title/power-a-radical-view/oclc/1340087
  3. https://livewire.thewire.in/personal/the-joys-and-the-conflict-of-being-a-kashmiri-in-delhi/
  4. https://www.orfonline.org/expert-speak/44307-building-effective-counterterror-narratives-in-kashmir/

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