essay on kashmir in urdu

Kashmir Essay in Urdu (خطہء کشمیر)

1383 ء میں میر سید علی ہمدانی جو ایک عالم دین اور مسلمان سکالر تھے۔ایرن سے کشمیر کا تین مرتبہ دورہ کیا۔ آخری دور ے میں وہ اپنے ساتھ 700 مسلم اساتذہ بھی لائے اور اسلام کی تبلیغ کی خاطر انہیں یہاں آباد کیا۔ ان کے بعد ان کے بیٹے میر محمد ہمدانی نے یہ مشن جاری رکھا ۔ بعدازاں مقامی مسلمانوں نے بھی اسلام کانور پھیلائے رکھا ۔ کشمیر میں پہلی اسلامی حکومت کی بنیاد سلطان سکندر (1413ء۔1398ء) نے رکھی ۔ انہوں نے شریعت کے قانون نافذ کیے۔ 13 ویں صدی تک یہ مسلمانوں کی آزاد ریاست رہی۔ مالی لحاظ سے برصغیر میں یہ خوشحال ریاست تھی۔ 1846ء میں برطانیہ کے کٹھ پتلی حکمران گلاب سنگھ نے جموں اور کشمیر کو ساتھ ملالیا۔

اگست 1947ء کے بعد اینڈس ایکٹ کی دفعہ 7 کے تحت ہندوستانی ریاستوں سے برطانیہ کا عمل دخل ختم ہو گیا اور ریاستوں کو یہ حق دیا گیا کہ وہ اپنی مرضی سے پاکستان یا بھارت سے الحاق کر لیں۔ اس موقع پر لارڈ مونٹ بیٹن گورنرجنرل نے یہ مشورہ دیا کہ الحاق کرتے وقت علاقے کے لوگوں کی خواہشات آبادی کے تناسب کے لحاظ سے تقسیم کا خیال رکھیں۔ سب سے پہلے ریاست جونا گڑھ اور کشمیر کے الحاق پر جھگڑا ہو گیا۔ وہاں ہندوں کی اکثریت تھی۔ نواب جونا گڑھ مسلمان تھا اس نے پاکستان سے الحاق کیا۔ جسے ہندوستان کی حکومت نے منطور نہ کیا۔ 27 اکتوبر 1947ء کو بھارت نے اپنی فوجیں وادی میں اتا ر دیں اور اس کے تین چوتھائی حصے پر قبضہ ہو گیا لیکن یہاں کے لوگوں نے ہندوستانی فوجوں کے خلاف علان جنگ کر دیا ۔

مئی 1948ء میں پاکستان اور بھارت کی فوجوں کے درمیان جنگ ہوئی اقوام متحدہ نے یہ جنگ بند کر ادی جنوی 1949ء میں کشمیری عوام نے ہندوستان سے جو حصہ آزاد کرایا ۔ اس کا نام آزاد کشمیر رکھا گیا۔ انتخابات ہوئے یہاں صدر اور وزیراعظم نامزد کیے گئے جن کے کنٹرول میں آزاد علاقہ ہے۔ پاکستان نے اقوام متحدہ کے مصالحتی فامولے تسلیم کیے مگر ہندوستان نے انہیں مستر د کر دیاہے اور کشمیریوں پر ظلم کر رہاہے۔ 1989ء سے 1995ء تک 112,110 کشمیری شہید کیے گئے۔ 3223 کو حراست کے دوران ہلاک کر دیا گیا۔ 4181 کشمیریوں کو زندہ جلادیا گیا۔ 24118 کو اپاہج بنا دیا گیا۔ 39610 کو جیلوں میں بند کر دیا گیا ۔ 6176 خواتین کی بے حرمتی کی گئی 33534 دکانوں اور مکانوں کونذر آتش کر دیا گیا۔ بھارت کشمیریوں پر بدستور مظالم ڈھا رہا ہے۔

محل وقوع:- مشرق میں تبت، جنوب مشرق میں بھارت ، جنوب اور مغرب میں پاکستان ، شمال میں چین اور روس۔

رقبہ:- 85805 مربع میل (222234 مربع کلو میٹر)

رقبہ آزاد کشمیر:- 4500 مربع میل (11600 مربع کلو میڑر)

رقبہ شمالی علاقہ جات:- 28000 مربع میل (72500 مربع کلومیٹر )

سرحد:- پاکستان کے ساتھ 902 میل بھارت ، کے ساتھ 317 میل

آبادی:- ایک کروڑ سے زائد ، جس میں 78 فیصد مسلمان ہیں ( 5 لاکھ سے زائد کشمیر پاکستان میں ' 3 لاکھ سے زائد برطانیہ میں ایک لاکھ غیر ممالک میں ہیں).

زرعی پیداوار:- 80 فیصد لوگ زراعت کے پیشہ سے منسلک ہیں۔ بڑی فصلوں میں مکئی ، گندم ، جو، باجرہ، دالیں، اورپھل وافر مقدار میں پیدا ہوتے ہیں سیب ، خوبانی ،انگور،اور بادام پھلوں میں عام ملتے ہیں۔ سلک، اون، کپاس اور لکڑی بھی پیدا ہوتی ہے۔ معدنیات بھی پائی جاتی ہیں۔ مگر ان کا سروے نہیں کیا گیا۔

مصنوعات:- قالین ، کڑھائی کی ہوئی عمدہ شالیں، جیولری، لکڑی اور چمڑے کا سامان ، سیاحت کا مرکز ہے۔

کشمیریوں پر بھارتی مظالم:-

مقبوضہ کشمیرمیں بھارت کی فوج تشدد اور جبر کا ہر حربہ آزمارہی ہے۔ یہ فوج کشمیریوں کی تحریک آزادی پر قابوپانے میں یکسر ناکام ہونے کے بعد اب نہ صرف بستیاں جلادیتی ہے۔ بلکہ مقدس مقامات بھی نذرآتش کیے جارہے ہیں۔ بلکہ جس کو چاہتے ہیں پکڑ کر ٹارچر سیلوں میں جا کر ختم کر دیتے ہیں۔ بھارت مقبوضہ کشمیر میں بالکل وہی پالیسی اختیار کیے ہوئے ہے جو نازیوں نے یورپ میں اپنے مقبوضہ علاقوں میں روا رکھی اس طرح اگرموازنہ کیا جائے تو بھارتی اقدامات کو نیونازی ازم قرار دیا جا سکتا ہے ۔ مقبوضہ کشمیر کے گر د ایک آہنی پردہ تان دیاگیا ہے ۔ جس کے اندر کشمیریوں کی نسل کشی کی جا رہی ہے۔ اس پر خود بھارت کے انسانی حقوق کے حلقے ، سابق جج اور سیاست دان چیخ اٹھے ہیں کشمیرمیں کوئی ایسا گھر نہیں جس کا جہاں کوئی فرد شہید نہ ہوا ہو۔ لیکن کشمیری مجاہدین کے عزم واستقلال میں کوئی کمی نہیں آئی۔

Why was the will of Kashmiris to join Pakistan not respected?

How were Hyderabad and Junagadh annexed with India?

How many wars have been fought between India and Pakistan over the Kashmir issue?

Why has Pakistan been unable to convince India and the World over the Kashmir issue?

Subjected to undeserved inhuman cruelty, the valley of Kashmir has been crying for help for over seven decades to the deaf ears of the world powers. Its soil has been irrigated with the blood of hundreds of thousands of innocent lives. Here the life a human is as cheap as that of an unwanted insect.

The story of Kashmir is heart-rending. Let's unearth bitter facts about the inhumanity of nations and global powers in the Kashmir essay in Urdu.

At the time of the partition in 1947, there were over 600 princely states in the Subcontinent. The June 3rd Plan for the division of the subcontinent into Pakistan and India authorized these princely states to decide their future. They were free to join either of the two new emerging states or stay separate.

While deciding about the future of their states, the rulers were to keep the vote of the majority in view.

The majority population in many states was either Muslim or Hindu. So, the Hindu-majority states (over 560) adjusted thier relations with India and those with Muslim majority joined Pakistan. Three states, namely Hyderabad, Junagadh, and Jammu and Kashmir found it difficult to decide about their future. It is because the former two were Hindu-majority states with Muslim rulers while the latter one was a Muslim-majority state with a Hindu ruler.

The Muslim rulers of Hyderabad and Junagadh joined Pakistan, but India forcibly annexed them with herself with military intervention. On the other hand, the Hindu ruler of Jammu and Kashmir acceded to India totally going against the will of the Muslim-majority population.

When the Muslims revolted against the accession of their state to a Hindu-majority nation, India used the military to suppress their voice. When the Muslims posed resistance, they were subjected to inhumane cruelty and crushed as if they were unwanted insects. And the same insane use of force continues till today.

Though millions of Muslims in the valley have been martyred in the past more than seven decades, their voice is still alive. Amid extreme Indian atrocities and obvious violations of international and humanitarian laws, the Kashmiri voice of right to self-determination is loud and clear.

Pakistan has been utilizing multiple international forums to make the voice of Kashmiris heard. But the world powers have always paid a deaf ear to it. Despite the passage of UN resolution to give the Kashmiris their right to self-determination, it could be never enforced and acted upon.

Did you know Pakistan and India have been engaged in four major military confrontations over the Kashmir issue? The two countries fought wars in 1948, 1965, 1971, and 1998 over the Kashmir dispute.

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Urdu Language in Kashmir: A Tool of Assimilation or Means towards Segregation

2018, INTERNATIONAL JOURNAL OF RESEARCH CULTURE SOCIETY

Urdu was introduced in the erstwhile princely state of Jammu and Kashmir as an official language in 1889 replacing many centuries of Persian in official patronage. The language grew steadily in use with the general populace of the people of Jammu and Kashmir. With distinct political regions in the state, where people speak different mother tongues, Urdu began to act as a cohesive and assimilating language that helped in merging the three regions of Jammu, Ladakh and Kashmir together. Urdu was introduced in schools and colleges even before the regional languages of Kashmiri and Dogri. Early poets and literary figures of Kashmir enthusiastically took up Urdu to compete with their peers and icons outside Kashmir, but most of them could not register success in these efforts. Many poets had to resort to their mother tongues, like Kashmiri and Dogri, to be recognized and adored by masses. Prose writings continued in Urdu as it was recognized mostly in the literary and academic circles. In Kashmir, there is a growing crisis of identity in the masses to either identify with Kashmiri or with Urdu as their language of preference in their day to day activities. My contention in this paper is that those who took up education early in Kashmir, like in the city of Srinagar, find it very easy to accept Urdu as their chosen language of preference –both inside and outside the realm of their private spheres. Those from the rural areas unequivocally consider Kashmiri as their primary language. But there are many between the two exclusively urban and ruler groups in Kashmir who remain torn in their devotion to either their primarily local language or the official one that is Urdu. The government efforts to promote regional languages –especially Dogri and Kashmiri- in the last two decades has only deepened the sense of regionalism and identity crisis among the people, with Urdu facing backlash many a time in Jammu and Ladakh provinces.

Related Papers

languageinindia.com

Mohmad Ashraf Bhat

Omkar N Koul

Journal of the Oriental Institute M.S. University of Baroda

Dr. Masrat Ahmad

Kashmiri language 'koshur' is the language of people living in the valley of Kashmir and its adjoining valleys in the south and east. According to census the magnitude of Kashmiri speakers was 55276698 during 2001. There is a general consensus among historical linguistics that Kashmiri belongs to the Dardic branch and is closely akin to Shina. Shina is also a subgroup of Dard language. Kashmiri language is also said to be a prakrit of pure and original Sanskrit. There is a controversy among scholars and philologists over the origin of the language. The present paper attempts to address the raison d'etre, which made the language recede into oblivion. This endeavor aims to highlight the reasons that are tapering the scope and virginity of the language among its own speakers.

This book is a must-read for sociolinguists interested in language as it relates to identity. It is also useful for those studying language planning and policy, politics of language, minority languages and dialects, and language loss and attrition. It provides a comprehensive overview of the existing body of literature on language and identity and can be valuable as a reference for any work that examines identity within speech communities. The unique context of this study, attrition in a language within its own homeland, makes it an essential reference for any linguist researching language loss in a non-immigrant speech community. https://linguistlist.org/issues/29/29-581.html

Mohammad Sajjad

This essay attempts to explore mass-based movement (munazzam awami tehreek) of democratic politics of the protagonists of Urdu, in post-independence Bihar, India. This politics clinched relatively greater success in persuading the provincial government to offer incentives of public employment for the Urdu-speaking population/Muslims. Compared to the adjacent province of Uttar Pradesh, apparently, the status of Urdu in Bihar is much less discouraging. A probable reason for a more assertive political movement for Urdu in Bihar is that the Muslim League’s separatist politics in late-colonial Bihar was much weaker. In the post-Partition/Independence period, when it became taboo for the Muslims to express their demands on the basis of religion, language movement emerged as a convenient tool of minority politics. Essentially speaking, the “popular politics” of Urdu in its first phase (1951–1971) functioned more as a “political society”, whereas in the second phase (1971–1989), as a “civil society”, when Urdu became the second official language. This movement maintained effective links with the relevant common population. Priority was more on seeking support and patronage of the government for the language to survive rather than making efforts to see that it thrives self-reliantly, except the Madrasas.

Koshur, also known as Kashmiri, is a Dardic language spoken primarily in the Kashmir Valley of South Asia, the center of the international Kashmir conflict, in India-administered Kashmir. It has about 7 million speakers globally, and at least 14 dialects (Eberhard, Simons, & Fennig, 2019) though sociolinguistic research into the dialect distinctions is nearly nonexistent. This is due to a variety of reasons, many of them politically charged and fraught with diplomatic faux-pas. In this thesis, I will explore Kashmir’s and Koshur’s linguistic history and examples of linguistic persecution and conflict in modern South Asia to compare them to Koshur’s current standing. I will also discuss the lack of dialect-sensitive, objective research in Koshur’s documentation and stress the urgency with which this research is needed. Additionally, I will explore the treatment of the largest and starkest dialect split, which is between the co-dialects of Koshur spoken by the Kashmiri Hindu and Kashmiri Muslim communities. While this split encompasses many smaller sub-dialects and varieties, this split is the most obvious and simultaneously least acknowledged.

Dr. Tariq Rahman

This discussion paper attempts at making a re-appraisal of some of the works on linguistic identity politics around Hindi-Urdu-Hindustani, in twentieth century India. It calls into question certain assumptions about Urdu. It argues that Urdu, contrary to common perceptions, was shedding its Persianization and its literature was drawing upon local imageries. Urdu’s anti-colonial and anti-separatist articulations have been highlighted. It underlines that marginalization of Urdu in late-colonial and post-colonial India was more because of majoritarian discriminations. Gandhiji’s project of ‘Hindustani’ and the inclusive nationalism of the Congress, threw inadequate weight behind the project. They were rather inclined more towards Hindi, and some important leaders of the Congress, more particularly in UP, were not only pro-Hindi but also anti-Urdu. The exclusion of the Hindustani from the broadcast plan of the All India Radio, by 1944-45, and the ill-fated Hindustani Prachar Sabha (1942) testify the majoritarian assertion of Hindi against Urdu. It further argues that Urdu was wrongly vilified to have played role in dividing India; this perception held in popular as well as academic domain, had its bearings upon the fate of Urdu in sovereign India.

sabahat jaleel

National integration has become a main clause and challenge for the post-colonial developed societies of Asia and Africa. Many strategies were adopted to grow national integration, but solutions remained complex. In Pakistan, a third-world plural society that is a multi-ethnic and multilingual state, national integration faces constant challenges. Pakistan has consistently used centralizing and oppressive policies to establish national integration as a federal state. The state's authoritative policies turned ethnic and language riots into politics. This paper mainly enumerates the role of the Urdu language as a primary source for nationalism and national integration. In the past, the separation of East Pakistan in 1971 was the outcome of language riots. Recently, the National Language (Urdu) became a fundamental source for national integration to establish regional harmony and communication among provinces and different ethnic groups of Pakistan. Urdu serves as a tool for national integration, as it is an amalgamation of multiple languages from the past and present.

SMART M O V E S J O U R N A L IJELLH

Language is an important channel of communication among individuals and communities. Vernacular language is a local language commonly spoken by a community or a group of people in a particular region. It is language along with culture which preserves the identity of communities. India is a land of diverse languages spoken at various corners of the country. With the advent of English, it was perceived that the vernacular languages of India and their future were at stake but their preservation was the key challenge. However, the biggest achievement of vernacular languages was their survival and their key role during and after colonial period.The J&K state is also diverse in culture and languages. Kashmiri, Dogri, Urdu and Gojriare the prominent languages of the state. In this backdrop, the present paper aims to explore the origin, development and role of Gojri as vernacular language in Jammu and Kashmir. This paper demonstrates that except Ladakh region Gojri is spoken in all over the state. It is a dominant language in Rajouri and Poonch. This paper concludes that this language has played a vital role in the preservation of Gujjar culture through media and different forms of literature. Key Words

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Kashmir hamari shah rag hai essay in urdu pdf

 Zahid Notes has now published this essay in Urdu for 2nd year smart syllabus 2021. The essay is given in the topic of "کشمیر ہماری شہ رگ ہے" written in Urdu.

Kahmir hamari shah rag essay in Urdu for 2nd year

The essay includes relevant quotations and poetry in Urdu. The students who were asking for smart syllabus Urdu essays can now also download complete smart syllabus essays notes in a single pdf file. The pdf files is ready and it will be uploaded soon.

کشمیر پر مضمون اردو میں شائع کر دیا گیا ہے۔  یہ مضمون بارھویں جماعت کے طلبہ کے لیے ہے۔ مضمون میں شاعری اور اقوال برابر شامل کیے گئے ہیں۔ آپ کمینٹ میں اپنی رائے کا اظہار کر سکتے ہیں۔

مضمون ایک تصویر کی شکل میں دیا گیا ہے۔ آپ تصویر پر کلک کیے رکھیں ۔ ڈاون لوڈ کرنے کی آپشن ظاہر ہو جائے گی۔

You can also download Kashmir day speech in English in pdf.

Kashmir essay in Urdu

An image file is better than a pdf file. Image can open without any pdf reader. It can be downloaded easily. So, you don't need to have a pdf reader. Just long-press on the picture and select the option "save image"

You can also see the following Essays in Urdu for 2nd year too:

1. Mohsin E Insaniyat

2. Ittehad E Alam

3. Taleem E Nuswan

4. Walidain Ka Ehtram

5. Shajar Kari ki zaroorat O Ehmiyat

6. Maholiyati Aloodgi: Asbaab or Tadaarak

7. Bachpan Ek sunehri dor

8. coronavirus or hamari zimmadariyan

9. Mera Nasbul Ain

10. Urdu Zuban Zaroorat O Ehmiyat

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The Urdu Umpire

More than 130 years of being the official language of Jammu and Kashmir, Urdu’s fate hangs in balance as the downgraded state inches towards becoming the Union Territory. In anticipation of UT’s new assembly deciding about the new official language, Masood Hussain details the fascinating story of Urdu’s emergence and importance in Kashmir

The law that will govern the Union Territory (UT) of Jammu and Kashmir from November 1, empowers the yet to be constituted assembly to decide the language of the new territory. The Jammu and Kashmir Reorganization Act, 2019, reads: “47. (1) The Legislative Assembly may by law adopt any one or more of the languages in use in the Union territory of Jammu and Kashmir or Hindi as the official language or languages to be used for all or any of the official purposes of the Union territory of Jammu and Kashmir.”

This opens a window for the introduction of a new official language, which could even mean burying Urdu as the official language of the Jammu and Kashmir state that will cease to exist on October 31, 2019. “The Reorganisation Act is very clear that the new official language or languages will be chosen by the new Assembly,” Farooq Khan, one of the advisers of the governor Satya Pal Malik was quoted saying by The Indian Express . “Hindi is the national language so it would be an official language of the Union Territory of J&K. Urdu will also be given its due place. English will also be used as it is being used currently.”

Home Minister Amit Shah’s insistence that a nation must have one national language has already triggered a sort of a storm in south Indian states that have strong local languages. They see Shah’s idea as an imposition of Hindi on the non-cow belt. How those states will respond to the idea will take time. But Jammu and Kashmir that has been stripped of its special position and downgraded to a UT may not be in a position to oppose the language shift given the crisis it is passing through.

The Urdu has already been facing a peculiar situation after the rise of English and the mass computer dependence. “In the Chief Minister’s secretariat, we once used to have a number of top-notch calligraphists who would write official letters of the Chief Minister to dignitaries in Urdu,” one former officer, who served the Chief Ministers secretariat for a long time, said. “As the letters were being sent in Urdu, the people whom they would be addressed would also keep the people in the staff who could read and write. But the section was closed and all letters are now being written in English.”

The nameplates of the officials, offices, streets and other public utilities were routinely being done in Urdu and English (in Kashmir) and in Hindi (in Jammu). Though some of them are still being done, the glaring mistakes make the official language a laughing stock.

In the 2011 census, Urdu was the mother tongue of  50772631 people in India. In Jammu and Kashmir, however, only 13,351 people (in 12.5 million) mentioned Urdu as their mother tongue. Seemingly, they are the children of the parents, one of whom belongs to the Indian or Pakistan plains. The small number is also because in Jammu and Kashmir, a number of languages are being spoken and people have a huge diversity in the mother-tongues. The people in the state speak eight languages. In Jammu and Kashmir, 6797587 people have Kashmiri as their mother tongue and 2596767 speak Dogri. These are the two of 22 languages falling in the eighth schedule of the Constitution of India.

But that does not neutralise the significance of Urdu in Jammu and Kashmir. This is the only language that is the sole communication of the entire diversity that lives in Jammu and Kashmir and Ladakh. It is being spoken and understood by different linguistic groups of Jammu and Kashmir. Scripts apart, Urdu and Hindi have a huge common vocabulary. Even Bollywood sustain Urdu as its lingua franca but barely mentions the film is in Hindi! Bollywood’s most popular numbers are Urdu poetry.

Evolution of Urdu is interesting. It is one of the youngest languages in the world that spread far and wide in less than half a millennium. It owes its genesis to the Mughal era when Persian was the most predominant court language. It took its own time in moving from Khadi Boli to Hindavi to Dahlavi to Raikhta to Hindustani and finally to the Urdu. Its beauty lies in its capacity to absorb other languages. A lot of its vocabulary is rooted in Arabic, Hindi, Persian, Turkish, English, Latin, and even Sanskrit. Awadh and Deccan apart, for most of its history, Urdu evolved mostly in undivided north India. When the East India Company finally took over India from the dying Mughals, they used Urdu as their communicating language.

In the case of Jammu and Kashmir, Urdu has a slightly different story. For most of the post-Buddhist period, Sanskrit was the main language of literature, history and the court. It witnessed its decline with the weakening of the Hindu kingdom. When the Shahmirs’ took over and established the Sultanate, the Persian took over. Despite Persian being the court language, the entire Rajatarangni series continued to be written in Sanskrit. During the Mughal occupation of Kashmir, Persian was at its zenith. Afghan tyrants continued with the same language. But the decline started with the Sikh tyranny. Lahore Durbar had Persian as its court language but Urdu was much in use and popular in mainland India.

In 1846, when East India Company sold Kashmir to Gulab Singh, the master of Jammu, for Rs 75 lakh ( Nanakshahi ), the Treaty of Amritsar was drafted in Persian. After Gulab Singh took over, the new master of Kashmir attempted pushing the Dogri but this small language lacked the capacity to replace highly evolved Persian. By then, however, Urdu was evolving fast in mainland India. During the great mutiny in 1857, when the East India Company required help from a bed-ridden Gulab Singh, the request came in a letter written in Urdu, according to Nishat Ansari, who says Dr Karan Singh still retains the original letter. A few thousand soldiers who helped the British cull the freedom seekers in 1857, stayed back in Delhi for many months. They were the first major group from Jammu and Kashmir who returned home with basic Urdu skills.

Language historians insist that Christian missionaries played a vital part in the spread of Urdu. The first batch of evangelical missionaries reached Jammu as early as 1862. They were speaking Urdu and distributing literature in Urdu. By 1888, they set up the first Church in Jammu.

Habib Kaifvi in his Kashmir Mein Urdu has written that the first prose in Urdu in Kashmir was a travelogue penned by Choudhary Sher Singh, a resident of Poonch, in 1865. He was deployed by Gulab Singh to study the trade in Bukhara. On his return, he submitted a 150-page travelogue, which, the writer says is part of the Jammu and Kashmir’s archival records. Even prior to that Bhut Mal, a Jammu resident who was deployed to supervise tea plantation in Jammu, submitted his report to the Durbar in Urdu in 1856.

After the demise of Ranbir Singh in 1885, a situation emerged that East India Company appointed a Resident formally who would manage the state of Jammu and Kashmir through a State Council. This was a decision dictated partly by palace intrigues and partly by the Great Games of which Kashmir has historically remained a principal victim till date. Though the idea was that the British would rule the state indirectly to ensure the end of Dogra tyranny, it, however, ended in restoration of the full ruling rights to Ranbir Singh.

With the British in Srinagar formally part of the ruling systems, Urdu became a mode of communication. Eventually, in 1889, Ranbir Singh declared Urdu as an official language of the state. While it helped the British to communicate better, it helped the sovereign to use Urdu as a better communication within the linguistic diversity that existed in Jammu and Kashmir.

“We tried our best but could not trace the order,” Mohammad Ashraf Tak, the Urdu editor in the Jammu and Kashmir Academy of Culture and Languages, said. “It is a major milestone in the evolution of the Urdu story in Jammu and Kashmir.”

Soon after, Maharaja set up a translation cell at Jammu where key books were rendered into Urdu. Later, he set up a printing press named Bidya Bilas and also permitted the first Urdu newspaper with the same name. Edited by Pandit Gopi Nath Gurtoo, the newspaper was up and running till 1938.

There were efforts from various sides to help Urdu grow. “During the period some Parsi Theatrical Companies of Bombay got an opportunity to stage played called Nataks ,” Ansari wrote in an essay on Urdu. “Besides, the professional Urdu signers from Punjab rushed to Kashmir and under their influence, all the streets, bazaars and lanes of Jammu and Srinagar echoed with their melodious songs in Urdu. All these agencies combined to make the J&K State a platform for popularising Urdu.”

Urdu led to certain changes quickly. “With the formation of the council in 1899, the first order dispensed was the alteration of the official language from Persian to Urdu,” scholar Dr Nitin Chandel wrote in Kashmiri PanditsIn The Political History of Jammu and Kashmir (1846-1947) . “With this change, the Pandits who with their masterly of Persian dominating the administrative services, were thrown out of their jobs and these jobs were soon captured by the Punjabis people coming from the neighbouring province of Punjab, waves of office hunters from outsides moved towards Kashmir. They got employment in every office. All the important positions came to be occupied by the Punjabi Hindus, and even in subordinate offices they found a place in large number.”

This change was fundamental to a mass movement that Kashmiri Pandits and the Jammu Dogras launched for the state subject rights. These rights were eventually given by the Maharaja Ranbir Singh in 1927 by defining the state subjects of Jammu and Kashmir. By then, however, Kashmiri Pandits had successfully managed to reclaim part of the administration by picking up Urdu in private academies that the migrant Pandits had set up in Allahabad and other places. After centuries of investment to pick up the best of Persian and excelling in it, Pandits embraced Urdu finally.

Mumtaz Sadiq Khan, a scholar of the University of Sindh in his Kashmir Mein Urdu Nasr Ka Tehqiqui Mutala 1877-1996 asserts that Kashmir’s two Urdu poets Shiv Naraian Bhan Aajiz and Dinna Nath Chiken Mast emerged well before the Urdu was declared the official language of the state. But the language was adopted by Jammu quicker and earlier than Kashmir. Jammu had a flourishing Urdu Bazaar that became Rajinder Bazaar post-partition when mass rioting changed the demographic composition of the city. Mumtaz has established the first Mushaira , poetic gathering, in Jammu and Kashmir took place in 1924 at Jammu that Kaifi Dehalvi presided and Rachpal Singh Shaida conducted.

“During the linguistic re-organisation of the Indian states in 1956, Urdu continued to be the state official language of Kashmir, ironically, the only state in India where a non-native language is the official language,” scholar Mohammad Ashraf Bhat wrote in his paper Emergence of the Urdu in Jammu and Kashmir . Unlike the rest of India where Urdu is the language of Madrassa , Bhat asserts that in Kashmir “Urdu is being associated with social prestige, and is perceived as means of upward economic and social mobility.” The cumulative print order of Urdu newspapers in Kashmir is much bigger than in English, even today.

In the last 130 years, Urdu has evolved into a huge movement in Jammu and Kashmir. “In J&K, Urdu is the language of land and revenue records, courts (especially lower judiciary) and police (FIRs etc are all written in Urdu),” journalist Muzamil Jaleel wrote in The Indian Express . “With different languages spoken in J&K — Kashmiri, Dogri, Gojri, Ladakhi, Pahari and Balti – Urdu emerged as a link language during Dogra rule, especially because it wasn’t the mother tongue of any substantial group.” Even the Pashto-speaking linguistic minority is using Urdu as the only language of interaction with all others around.

Most of the Islamic religious literature that was written in last 150 years is in Urdu. That is perhaps why Urdu is the only selling language in Jammu and Kashmir and will continue to remain so.

The decline, according to Jaleel, started with the introduction of All India Services (IAS) in J&K in 1962. This was because the majority of IAS, IPS officers being non-locals preferred English over Urdu. But the decline in the higher echelons of power did not impact the growth of Urdu in the state or the governance systems.

But the patronage was reduced to a large extent because post-partition, a section of political class linked Urdu to Muslims. They sought the vindication of their bias in Pakistan adopting Urdu as the country’s official language. This is despite the fact that Urdu progressed more in India than in Pakistan. Most Indian Prime Ministers were voracious Urdu readers. Former J&K Governor N N Vohra would start his day by studying the local Urdu newspapers.

Urdu remained neutral to populations across the faiths and the linguistic groups in Jammu and Kashmir. But part of the neglect was rooted in other actions of the society. In the last four decades, the identity assertion in Jammu and Kashmir linked the campaign to the language. A movement in Srinagar launched by language -enthusiasts forced the government twice to make Kashmiri compulsory in the schools up to the middle level. This created similar campaigns in Ladakh and Jammu for Ladakhi and Dogri. This movement ate the larger lingual pie from Urdu. Right now, in most of the urban Srinagar, students, mostly from private schools, are unable to manage Urdu (the problem is writing and not speaking) unless they fell in love and require the hypnotic Urdu poetry. Many love Urdu for the revolutionary appeal that the language offers.

This situation has led to a language load on the students. They require English as the sole language of knowledge. They have to study Kashmiri because it is compulsory and their mother tongue. They have to pick up the basics of Arabic because this is the language of God’s word. They cannot avoid Urdu because this is the language that retains their history, culture, faith and all basics that make them what they are. Urdu, Kashmiri, Dogri are recognized languages in the eighth schedule of the constitution of India.

Right now, the fate of Urdu hangs in balance in Jammu and Kashmir. As the Ministry of Home Affairs – now the new master of the UT of Jammu and Kashmir is planning the UT roll-out, nobody knows the fate of the language. The law says that the new assembly will decide. But who knows when the new assembly will be constituted and in what form.

Regardless of the decision-making, one thing is sure: Urdu is unlikely to follow Sanskrit or Persian and get into oblivion.

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Kashmir , region of the northwestern Indian subcontinent. It is bounded by the Uygur Autonomous Region of Xinjiang to the northeast and the Tibet Autonomous Region to the east (both parts of China ), by the Indian states of Himachal Pradesh and Punjab to the south, by Pakistan to the west, and by Afghanistan to the northwest. The region, with a total area of some 85,800 square miles (222,200 square km), has been the subject of dispute between India and Pakistan since the partition of the Indian subcontinent in 1947. The northern and western portions are administered by Pakistan and comprise three areas: Azad Kashmir , Gilgit , and Baltistan , the last two being part of a single administrative unit called Gilgit-Baltistan (formerly Northern Areas). Administered by India are the southern and southeastern portions, Jammu and Kashmir and Ladakh . The Indian- and Pakistani-administered portions are divided by a “line of control” agreed to in 1972, although neither country recognizes it as an international boundary. In addition, China became active in the eastern area of Kashmir in the 1950s and has controlled the northeastern part of Ladakh (the easternmost portion of the region) since 1962.

The Kashmir region is predominantly mountainous, with deep, narrow valleys and high, barren plateaus. The relatively low-lying Jammu and Punch (Poonch) plains in the southwest are separated by the thickly forested Himalayan foothills and the Pir Panjal Range of the Lesser Himalayas from the larger, more fertile, and more heavily populated Vale of Kashmir to the north. The vale, situated at an elevation of about 5,300 feet (1,600 metres), constitutes the basin of the upper Jhelum River and contains the city of Srinagar . Jammu and the vale lie in Indian-administered Jammu and Kashmir, while the Punch lowlands are largely in Azad Kashmir.

Rising northeast of the vale is the western part of the Great Himalayas , the peaks of which reach elevations of 20,000 feet (6,100 metres) or higher. Farther to the northeast is the high, mountainous plateau region of Ladakh , which is cut by the rugged valley of the northwestward-flowing Indus River . Extending roughly northwestward from the Himalayas are the lofty peaks of the Karakoram Range , including K2 (Mount Godwin Austen), which at 28,251 feet (8,611 metres) is the second highest peak in the world, after Mount Everest .

The region is located along the northernmost extremity of the Indian-Australian tectonic plate. The subduction of that plate beneath the Eurasian Plate —the process that for roughly 50 million years has been creating the Himalayas—has produced heavy seismic activity in Kashmir. One especially powerful earthquake in 2005 devastated Muzaffarabad, which is the administrative center of Azad Kashmir, and adjacent areas including parts of India’s Jammu and Kashmir state (now Jammu and Kashmir union territory) and Pakistan’s North-West Frontier Province (now Khyber Pakhtunkhwa ).

The climate of the region ranges from subtropical in the southwestern lowlands to alpine throughout the high mountain areas. Precipitation is variable; it is heavier in areas that can be reached by the monsoonal winds west and south of the great ranges and sparse to the north and east where continental conditions prevail.

The people in the Jammu area are Muslim in the west and Hindu in the east and speak Hindi , Punjabi , and Dogri . The inhabitants of the Vale of Kashmir and the Pakistani areas are mostly Muslim and speak Urdu and Kashmiri . The sparsely inhabited Ladakh region and beyond is home to Tibetan peoples who practice Buddhism and speak Balti and Ladakhi.

According to legend , an ascetic named Kashyapa reclaimed the land now comprising Kashmir from a vast lake. That land came to be known as Kashyapamar and, later, Kashmir. Buddhism was introduced by the Mauryan emperor Ashoka in the 3rd century bce , and from the 9th to the 12th century ce the region appears to have achieved considerable prominence as a center of Hindu culture . A succession of Hindu dynasties ruled Kashmir until 1346, when it came under Muslim rule. The Muslim period lasted nearly five centuries, ending when Kashmir was annexed to the Sikh kingdom of the Punjab in 1819 and then to the Dogra kingdom of Jammu in 1846.

Thus, the Kashmir region in its contemporary form dates from 1846, when, by the treaties of Lahore and Amritsar at the conclusion of the First Sikh War , Raja Gulab Singh , the Dogra ruler of Jammu, was created maharaja (ruling prince) of an extensive but somewhat ill-defined Himalayan kingdom “to the eastward of the River Indus and westward of the River Ravi.” The creation of this princely state helped the British safeguard their northern flank in their advance to the Indus and beyond during the latter part of the 19th century. The state thus formed part of a complex political buffer zone interposed by the British between their Indian empire and the empires of Russia and China to the north. For Gulab Singh, confirmation of title to these mountain territories marked the culmination of almost a quarter century of campaigning and diplomatic negotiation among the petty hill kingdoms along the northern borderlands of the Sikh empire of the Punjab.

Some attempts were made in the 19th century to define the boundaries of the territory, but precise definition was in many cases defeated by the nature of the country and by the existence of huge tracts lacking permanent human settlement. In the far north, for example, the maharaja’s authority certainly extended to the Karakoram Range, but beyond that lay a debatable zone on the borders of the Turkistan and Xinjiang regions of Central Asia , and the boundary was never demarcated. There were similar doubts about the alignment of the frontier where this northern zone skirted the region known as Aksai Chin , to the east, and joined the better-known and more precisely delineated boundary with Tibet, which had served for centuries as the eastern border of the Ladakh region. The pattern of boundaries in the northwest became clearer in the last decade of the 19th century, when Britain, in negotiations with Afghanistan and Russia, delimited boundaries in the Pamirs region. At that time Gilgit, always understood to be part of Kashmir, was for strategic reasons constituted as a special agency in 1889 under a British agent.

Urdu Language in Kashmir: A Tool of Assimilation or Means Towards Segregation?

Khanday, A., Aabid M, Sheikh,(2018) Urdu Language in Kashmir: A Tool of Assimilation or Means towards Segregation?, INTERNATIONAL JOURNAL OF RESEARCH CULTURE SOCIETY, vol 2,no 12.

5 Pages Posted: 10 Aug 2020

Aabid Majeed Sheikh

Selçuk University

Date Written: July 29, 2018

Urdu was introduced in the erstwhile princely state of Jammu and Kashmir as an official language in 1889 replacing many centuries of Persian in official patronage. The language grew steadily in use with the general populace of the people of Jammu and Kashmir. With distinct political regions in the state, where people speak different mother tongues, Urdu began to act as a cohesive and assimilating language that helped in merging the three regions of Jammu, Ladakh and Kashmir together. Urdu was introduced in schools and colleges even before the regional languages of Kashmiri and Dogri. Early poets and literary figures of Kashmir enthusiastically took up Urdu to compete with their peers and icons outside Kashmir, but most of them could not register success in these efforts. Many poets had to resort to their mother tongues, like Kashmiri and Dogri, to be recognized and adored by masses. Prose writings continued in Urdu as it was recognized mostly in the literary and academic circles. In Kashmir, there is a growing crisis of identity in the masses to either identify with Kashmiri or with Urdu as their language of preference in their day to day activities. My contention in this paper is that those who took up education early in Kashmir, like in the city of Srinagar, find it very easy to accept Urdu as their chosen language of preference –both inside and outside the realm of their private spheres. Those from the rural areas unequivocally consider Kashmiri as their primary language. But there are many between the two exclusively urban and ruler groups in Kashmir who remain torn in their devotion to either their primarily local language or the official one that is Urdu. The government efforts to promote regional languages –especially Dogri and Kashmiri- in the last two decades has only deepened the sense of regionalism and identity crisis among the people, with Urdu facing backlash many a time in Jammu and Ladakh provinces.

Keywords: Urdu; Identity Crisis; Regionalism; Kashmiri and Dogri; Assimilation

Suggested Citation: Suggested Citation

Aabid Majeed Sheikh (Contact Author)

Selçuk university ( email ).

Konya, Konya 42003 Turkey +905510322459 (Phone)

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Farrukh Nawaz July 23, 2024 Miscellaneous

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