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Preserving Jammu & Kashmir’s History | Kashmir Rechords Turns Three

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Preserving Jammu & Kashmir’s History | Kashmir Rechords Turns Three

This July marks a very special milestone for all of us at Kashmir Rechords. We are completing three years of a journey that began with a simple yet powerful dream—to preserve history before it disappeared forever.

What started as an initiative by a handful of passionate individuals, painstakingly collecting old newspaper clippings and transforming what many considered mere rags of paper into valuable historical records, has today evolved into the Kashmir Rechords Foundation—a registered NGO devoted to preserving the art, culture, heritage and forgotten narratives of Jammu & Kashmir.

Three years ago, few could have imagined that a small group of determined individuals, supported by exceptionally talented and tech-savvy young volunteers, would build a platform that would become a trusted repository of rare archival material and well-researched historical content. Yet, here we are today—humbled, grateful and inspired to do even more.

Our Commitment: Facts Before Narratives

At Kashmir Rechords, we have consciously chosen a difficult path. We have never relied on sensationalism, exaggeration or distorted narratives. Instead, we have remained steadfastly committed to facts—facts that were once published, documented and recorded, but gradually faded from public memory.

Our mission has always been to rediscover, preserve and present these forgotten truths with honesty, authenticity and scholarly integrity.

Glimpse of Kashmir Rechords Work

Looking back, we take immense pride in having published hundreds of meticulously researched articles on the history, culture, personalities, human interest, literature and heritage of Jammu & Kashmir. Every article represents countless hours spent in archives, libraries and old newspaper collections.

Yet we believe our work has only just begun. Thousands of documents remain unexplored, and countless stories still await rediscovery.

🏛️ Major Milestone: Donations to the Kashmir Rechords Foundation are now eligible for tax deductions under Section 80G of the Income Tax Act, 1961

The People Behind the Kashmir Rechords’ Journey

As we celebrate this milestone, our hearts are filled with gratitude for those who believed in us when Kashmir Rechords was little more than an idea.

We are particularly indebted to our distinguished patrons and well-wishers Dr. N. L. Zutshi, Dr. Vijay Sazawal, Dr Jeevan Zutshi, Shri Sunil Bali, Shri Ashish Zutshi, Shri Hira Lal  Sapru, Shri Vimal Sumbli and Shri Vikas Raina. Their encouragement, trust and generous contributions enabled us to sustain this initiative during its formative years. Their support also helped us provide modest stipends to passionate young researchers and volunteers who continue to work tirelessly for this mission.

Archives do not preserve themselves. They survive because someone chooses to care. Thank you for helping us keep  Jammu Kashmir’s history alive

Every Contribution Made a Difference

We also extend our heartfelt gratitude to numerous anonymous friends and well-wishers who quietly contributed whatever they could. Some donated generously, while others contributed out of their pocket money. To us, every contribution carried equal value because each reflected faith in our mission.

A special word of appreciation is reserved for our young friend Mr. Aaryan Bhagat, whose generosity went far beyond financial assistance. He also shared a treasure of rare archival material from his personal collection, enriching our repository immeasurably. His commitment reminds us that the younger generation is equally determined to preserve our shared heritage.

Kashmir Rechords Foundation shall forever remain indebted to every individual who stood beside us. No contribution was too small. Every helping hand strengthened our resolve.

The Journey Has Just Begun

As we step into our fourth year, the scope of our work continues to expand. Vast archives remain uncatalogued, countless historical records await digitisation and numerous forgotten narratives deserve to be documented for future generations.

Rare old newspapers of Jammu and Kashmir awaiting digitisation
Rare old newspapers of Jammu and Kashmir awaiting digitisation
Archival records

We also aspire to provide internships and research opportunities to deserving young minds who possess a passion for historical research, archival preservation, documentation and responsible social media engagement. We firmly believe that investing in young researchers is essential to safeguarding our collective heritage.

A New Milestone: Tax Benefits for Donors

Today, we are pleased to share another significant milestone.

Kashmir Rechords Foundation is now registered on the Government of India’s DARPAN Portal  and has also been granted provisional registration under Sections 12AB and 80G of the Income Tax Act, 1961  initially for a period of three years.This means that eligible donations made to the Foundation can now qualify for income tax benefits under Section 80G, subject to the applicable provisions of the Income Tax Act. Your support not only helps preserve the priceless history, culture and heritage of Jammu & Kashmir but also enables you to claim the applicable tax deduction.

Kashmir Rechords Foundation 80G tax exemption certificate registration details
Kashmir Rechords Foundation 80G tax exemption certificate registration details

Why Your Support Matters

In an age where half-truths often travel faster than documented facts, we remain committed to preserving history with authenticity, integrity and scholarly responsibility.

For us, the trust of our readers and supporters remains our greatest strength. We pledge to continue serving everyone who values truth, historical documentation and the rich cultural legacy of Kashmir.

Every contribution—big or small—helps us preserve rare archives, digitise historical records, support young researchers and ensure that priceless fragments of our collective memory are not lost forever.

Join Us in Preserving History

We humbly request our friends, readers, philanthropists and all those who care about  Jammu and Kashmir and its people to support this mission.

No contribution is too small. Every donation keeps history alive. You may contribute using the QR Code or the bank details provided below.

Together, let us preserve today what tomorrow will proudly call history.

With gratitude, humility and hope,

Team Kashmir Rechords Foundation,

H.0: H.No 1, Lane-2, Bharat Nagar, Bantalab, Jammu, Jammu and Kashmir India-181123.

B.O: C/o:C1/1401, Kendriya Vihar, Greater Noida, (Delhi-NCR)-201310

email:support@kashmir-rechords.com, kashmirrechords@gmail.com

Phone: +91 8383909284

Kashmir Rechords: Striking a Historical Chord with Jammu & Kashmir

Our Pledge

As we begin our fourth year, we renew our commitment to preserve the forgotten history, culture and collective memory of Jammu & Kashmir with honesty, authenticity and scholarly rigour. We shall continue to document what others overlook, preserve what time threatens to erase, and inspire future generations to value their heritage.With your trust and support, we shall continue striking a historical chord with Jammu & Kashmir—one document, one photograph, one forgotten story at a time.

36 years later: Will Justice finally reach Kashmir’s forgotten Martyrs?

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36 years later: Will Justice finally reach Kashmir’s forgotten Martyrs?
(Kashmir Rechords Exclusive)

The presentation of a chargesheet by the Special Investigation Team (SIT) into the 1990 murder of nurse Sarla Bhat deserves appreciation. Every serious attempt to investigate crimes that scarred Jammu and Kashmir is a step in the right direction. Yet, alongside hope comes an unavoidable question: Why did it take thirty-six years?

More importantly, will this investigation meet a fate different from many before it?

The history of terrorism in Kashmir is filled with cases that began with assurances but faded into silence. The assassination of Justice Neelkanth Ganjoo, murdered in broad daylight on November 4, 1989, remains one of the most striking examples. Despite investigations, identified perpetrators and repeated promises over the decades, justice remains elusive.

Justice Neelkanth Ganjoo, victim of 1989 assassination in Kashmir

The murder of Pt. Tika Lal Taploo on September 14, 1989, marked the beginning of a dark chapter that would culminate in the mass exodus of Kashmiri Pandits only months later. His assassination was followed by the killings of Justice Neelkanth Ganjoo, broadcaster Lassa Kaul and hundreds of others whose only “crime” was their identity.

For every well-known victim, there were countless ordinary Kashmiri Pandits—teachers, government employees, traders, farmers, women, children and elderly citizens—whose stories rarely entered official records. Many were shot in their homes. Others were abducted and murdered. Many families never even saw justice begin.

Killed by militants and Forgotten!.. As no investigation in their cases.
Forgotten: KIlled by Militants!...Awaiting Justice

The Tragedy Beyond the Valley

Thousands who survived terrorism succumbed during exile. The scorching summers of Jammu’s refugee camps, snakebites, disease, inadequate healthcare and unbearable living conditions claimed numerous lives. These deaths may not have occurred at gunpoint, but they were inseparable from the displacement forced upon an entire community.

In those early years, before mobile phones or social media connected scattered families, news of another death travelled through brief newspaper notices. Displaced Pandits gathered at Rajinder Park on Jammu’s Canal Road, where funeral rites that had traditionally been performed along the banks of the Vitasta were conducted in exile.

Rajinder Park became more than a cremation ground. It became a silent witness to a community mourning not only its dead but also the loss of its homeland.

Displaced Kashmiri Pandits, C/o Rajinder Park, Jammu.”
Displaced Kashmiri Pandits obituary newspaper notices Rajinder Park Jammu

Unsolved Killings

Today, more than three decades later, the reopening of one investigation cannot erase the larger reality. Hundreds of killings remain unresolved. Numerous families continue waiting for accountability. Witnesses have aged. Many parents died before seeing justice for their children. Survivors continue carrying memories that have never found closure.

The SIT’s action in the Sarla Bhat case should therefore be welcomed—not as the conclusion of a journey, but as its beginning.

Justice cannot be selective. If one forgotten case deserves investigation after thirty-six years, so do the hundreds of others whose files gather dust. Justice for Kashmiri Pandits cannot rest on symbolic reopenings alone; it requires sustained investigation, prosecution wherever possible, and an honest acknowledgement of the scale of the tragedy.

The reopening of a decades-old murder investigation raises difficult questions about delayed justice, institutional accountability and whether truth can still prevail after a generation has passed.

Every September 14, Kashmiri Pandits observe Martyrdom Day in memory of Pt. Tika Lal Taploo and all those who fell to terrorism. Candles are lit not merely to remember the dead but to affirm that their stories will not disappear into forgotten files.

For a community that has waited for more than three decades, hope still survives—but hope alone cannot substitute justice.

History remembers those who were killed.Justice must remember those who were left waiting.

When Jammu & Kashmir Donated Gold to India’s National Defence Fund

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When Jammu & Kashmir Donated Gold to India’s National Defence Fund
(Kashmir Rechords Exclusive)

History often remembers wars, treaties and political speeches. Yet, hidden within the pages of a rare 1963 history book lies an extraordinary account of patriotism that has almost vanished from public memory.

During the national emergency triggered by the Chinese aggression of 1962, the erstwhile State of Jammu & Kashmir made a remarkable contribution to India’s National Defence Fund—not merely in cash, but in gold and silver from the State Treasury itself.

Front Page of Book: Kashmir Through Ages

The account appears in Gwasha Lal Kaul’s rare volume Kashmir Through the Ages (5000 B.C. to 1965 A.D.), a work that has become increasingly difficult to find today. Unlike many later narratives, Kaul was not writing decades after the events. He was documenting contemporary history as someone who had personally witnessed the transformation of Jammu & Kashmir during the first two decades after Independence.

A Veteran Journalist Turned Historian

Picture of veteran Kashmiri journalist and historian Gwasha Lal Kaul
Gwasha Lal Kaul: Historian, Author, Journalist

Gwasha Lal Kaul was no ordinary author. Long before writing this historical survey, he had established himself among Kashmir’s foremost journalists. He founded The Kashmir Times in 1934 and The Kashmir Chronicle in 1939, served as the President of the Kashmir Journalists’ Association, worked as correspondent for Reuters and the Associated Press of India, later became Director of News at Radio Kashmir and subsequently served in the Information Department of Jammu & Kashmir before returning to journalism. His book therefore combines the perspective of a historian with that of an eyewitness journalist.

Gold, Silver, Cash for the Nation

Kaul records that on 29 March, 1963 Jammu & Kashmir presented to the Finance Minister of India:

  • 1.9 lakh grams of gold
  • 5.83 lakh grams of silver
  • 168 gold sovereigns
  • A cheque of ₹30 lakh

The precious metals, he notes, were largely drawn from the Toshakhana Department and transferred to the National Defence Fund.

The financial contribution did not end there. Kaul further records that collections within the State had already crossed ₹50 lakh. Consequently, Bakshi Ghulam Mohammad later presented another cheque of ₹10 lakh to Prime Minister Jawaharlal Nehru during the latter’s visit to Jammu & Kashmir on 18 June,  1963 as an additional contribution to the National Defence Fund.

According to the author, the State had by then contributed ₹30 lakh; an additional ₹10 lakh, 5½ maunds of gold, 15½ maunds of silver, thus making it one of the most significant contributions made by any Indian state during that period.

Page from Gwasha Lal Kaul's book Kashmir Through the Ages showing 1963 gold donations.
Forgotten for over six decades, this remarkable episode tells how Jammu & Kashmir stood with the nation by contributing precious metals and cash during the 1962 national emergency.

Nehru’s Message in Kashmir

Kaul also preserves an important contemporary statement delivered by Prime Minister Jawaharlal Nehru while addressing workers during the visit. According to the book, Nehru observed that Pakistan had attempted to exploit Chinese aggression and had sought to pressure India at one of the most critical moments in its history. Despite these challenges, he reiterated that India remained committed to an honourable and equitable settlement, “but not for surrender.”

A Forgotten Chapter

Today, discussions about Jammu & Kashmir’s post-Independence history are frequently dominated by politics, conflict and constitutional developments. Yet, this episode reminds us that there was also a period when the State mobilised its financial resources—including gold and silver preserved in the Toshakhana—to support India’s national defence during a moment of external aggression.

It is a chapter that rarely finds mention in school textbooks, public commemorations or contemporary discourse.

Why This Story Matters

The significance of this episode lies not merely in the amount donated, but in what it represented. At a time when India was reeling from the 1962 Chinese invasion, Jammu & Kashmir publicly demonstrated solidarity through a substantial financial contribution that combined State resources with public collections. It reflected the political climate of the early 1960s, the functioning of the National Defence Fund, and the willingness of the State government under Bakshi Ghulam Mohammad to participate visibly in the national effort.

More Hidden Gems in Gwasha Lal Kaul’s Book

This single volume is a treasure trove for historians because it goes far beyond kings and dynasties.  These scattered references, often occupying just a few paragraphs, provide fertile ground for reconstructing the social, economic and political history of Jammu & Kashmir in the decades immediately after Independence. Each deserves to be researched further using contemporary newspapers, government reports and Assembly debates.

Kashmir Rechords’ Note

Rather than treating Kashmir Through the Ages merely as another history book, it should be read as a primary contemporary source compiled by one of Kashmir’s pioneering journalists. Its value lies not only in its account of ancient history but also in preserving countless details of everyday governance, development, economics and public life in Jammu & Kashmir during the 1950s and early 1960s—details that have largely escaped modern historical writing.

ALSO READ:

Gwasha Lal Kaul: Kashmir’s prominent Journalist of pre-Independent era

Veer Savarkar in Kashmir: The forgotten 1942 visit that energised Hindu student activism in Srinagar

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Veer Savarkar in Kashmir: The forgotten 1942 visit that energised Hindu student activism in Srinagar

By Dr. Rajesh Bhat*

The summer of 1942 witnessed a little-known yet historically significant chapter regarding Veer Savarkar in Kashmir—a visit to Srinagar by the then President of the Hindu Mahasabha. While historians have extensively chronicled Savarkar’s national political role, his Kashmir tour and its influence on the emerging Hindu student movement in the Valley remain largely absent from mainstream narratives.

Newly examined archival material, preserved and placed in the public domain by the National Archives of India, including the proceedings of the Second All Kashmir Hindu Students’ Conference (October 14–16, 1945) and the address delivered by its Reception Committee Chairman, Lachmi Narayan Dhar, helps reconstruct this forgotten chapter of Kashmir’s socio-political history. The documents, assessed by Kashmir Rechords, not only shed light on Savarkar’s visit but also reveal the remarkable role played by a little-known Kashmiri activist whose contributions have remained largely unrecognised.

Kashmir’s Political Climate

The 1930s and early 1940s were years of intense political ferment in Jammu and Kashmir. The communal disturbances of 1931 and the subsequent political mobilisations profoundly affected the outlook of Kashmiri Hindu youth. A growing sense of insecurity, coupled with concerns regarding educational opportunities and political representation, encouraged young Hindus to organise themselves.

According to Lachmi Narayan Dhar’s address to the Second All Kashmir Hindu Students’ Conference in 1945, restrictions on Hindu students in educational institutions, perceived discrimination in scholarships and appointments, and increasing communal tensions created an atmosphere that encouraged collective action. Dhar records that the first attempt to establish a Hindu Students Federation emerged in 1938. Another student organisation followed in 1939 after tensions erupted at Sri Pratap College.

Archival document of the Second All Kashmir Hindu Students Conference 1945
The Second All Kashmir Hindu Students’ Conference-1945. The first one was held in 1942.

The movement gained further momentum in 1940 when Hindu students reacted to what Dhar described as anti-Hindu propaganda within educational institutions. These developments laid the foundation for a broader student mobilisation that would soon receive a major boost from an unexpected source.

When News of Savarkar’s Visit Reached Kashmir

The turning point came in May 1942 when news spread that Swatantrya Veer Savarkar would be visiting Kashmir in the month of July 1942. At the time, Savarkar was among the most influential political figures associated with the Hindu Mahasabha and commanded considerable attention among Hindu youth across the country.

One of the individuals most deeply involved in preparing for the visit was a Kashmiri Pandit, Lachmi Narayan Dhar, who would later emerge as a central figure in Kashmir’s Hindu student movement. In his 1945 address, Dhar recalls how the anticipation surrounding Savarkar’s arrival inspired Kashmiri Hindu students to create a broad-based organisation capable of uniting Hindu youth across educational institutions.

Describing the developments, Dhar wrote:

“A strong Hindu Students’ Union was formed with a Harijan student as its President and myself as General Secretary.”

The statement is significant because it demonstrates that the organisers consciously sought to project social inclusiveness and broader community participation within the movement. At a time when caste divisions remained prevalent across India, the election of a“ Harijan’’ student as President reflected a deliberate attempt to present a united front.

Archival document that makes mention of Veer Sarvakar's visit to Kashmir in 1942.
National Archives of India document makes a mention of Veer Sarvakar’s visit to Kashmir in 1942

The Forgotten Architect: Lachmi Narayan Dhar

The story of Savarkar’s Kashmir visit cannot be told without acknowledging the pivotal role played by Lachmi Narayan Dhar, one of the overlooked figures of pre-Independence Kashmir.

The archival record identifies him as General Secretary of the Hindu Students’ Union in 1942, Chairman of the Reception Committee of the Second All Kashmir Hindu Students’ Conference in 1945, President of the All Kashmir Hindu Students Federation, and a member of the Working Committee of the All India Hindu Students Federation with M.A LLB as his qualification.

Dhar was not merely an organiser. He is believed to have served as a bridge between local Kashmiri concerns and broader all-India Hindu student networks. His speeches reveal a leader deeply involved in educational reform, social mobilisation and political awareness among Hindu youth. The archival records further suggest that he maintained close contact with national leaders and played a crucial role in connecting Kashmiri students with wider national movements.

First Hindu Students’ Conference: A Landmark Gathering

The organisational work undertaken in preparation for Savarkar’s visit culminated in what appears to have been the First Hindu Students’ Conference in Kashmir. Held on 16–17 July 1942 at D.A.V. High School, Srinagar, the conference was presided over by Veer Savarkar and inaugurated by Captain Keshav Chandra of Amritsar.

According to the 1945 conference proceedings, the gathering of 1942 conference had attracted several distinguished personalities, including Raja Narindra Nath and Harbans Singh, then President of the All India Hindu Students Federation, besides numerous leaders from Punjab and Kashmir.

Lachmi Narayan Dhar described the event as an “unparalleled success” attended by nearly 10,000 people—an extraordinary figure considering the communication and transportation limitations of the period.

The conference represented one of the earliest organised attempts to connect Kashmiri Hindu students with wider all-India student and socio-political networks. It also demonstrated the growing confidence of a generation of Kashmiri Hindu youth determined to engage with national developments.

Building a Student Movement Across Kashmir

The momentum generated by the 1942 conference did not dissipate after Savarkar’s departure. Instead, it appears to have strengthened and expanded.

The proceedings of the Second All Kashmir Hindu Students’ Conference reveal that by 1945 the organisation had established eight active branches across educational institutions. It enjoyed representation in student councils and had attracted the patronage of lawyers, professors, journalists and public leaders. It was also affiliated with the All India Hindu Students Federation, linking Kashmir’s student movement to a wider national framework.

These developments indicate that the movement had evolved far beyond a single conference or personality-driven initiative. It had become an organised platform addressing educational, social and political issues affecting Hindu youth.

Savarkar’s Influence on Kashmiri Hindu Youth

The archival records indicate that Savarkar’s influence on Kashmiri Hindu students was both ideological and organisational. His visit encouraged student unity across districts, greater participation in public life, educational activism and closer engagement with national political debates.

The language employed in the 1945 conference proceedings clearly reflects the concerns that dominated sections of Hindu public discourse during the final years of British rule. Opposition to the Pakistan demand, apprehensions regarding communal politics and debates over constitutional arrangements featured prominently in the discussions. Savarkar’s call for Hindu consolidation appears to have found a receptive audience among sections of Kashmiri Hindu youth who felt politically vulnerable amid rapidly changing circumstances.

A Forgotten Chapter Deserving Wider Recognition

Today, as historians revisit the lesser-known dimensions of pre-1947 Kashmir, the story of Veer Savarkar’s visit, the pioneering efforts of Lachmi Narayan Dhar and the rise of organised Hindu student activism deserves greater scholarly attention.

The surviving conference proceedings provide a rare window into a generation of young Kashmiris who sought to shape their future at a time when the destiny of the entire subcontinent hung in the balance. They also bring into focus the contributions of individuals like Lachmi Narayan Dhar, whose role in mobilising and organising Hindu students in Kashmir has largely remained outside mainstream historical narratives.

The events of 1942 and the years that followed demonstrate that student activism in pre-Independence Kashmir was far more organised, connected and politically aware than commonly understood. As more archival material comes to light, the story of these young activists—and the leaders who inspired them—promises to add important new dimensions to the history of Jammu and Kashmir.

[To be continued… Kashmir Rechords will soon publish a detailed account of the Second All Kashmir Hindu Students’ Conference (1945), its resolutions, speeches, delegates and historical significance.]

*Dr. Rajesh Bhat is a veteran media professional, researcher and author with a Ph.D. in Journalism and Mass Communication. He has devoted considerable effort to documenting the overlooked socio-cultural, historical and archival narratives of Jammu & Kashmir. He is a co-founder of the Kashmir Rechords Foundation.

Also Read:

Breaking the Myth: Kashmiri Pandits in the Late 19th Century

June 1, 1990: When Kheer Bhawani Shrine stood almost Empty

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June 1, 1990: When Kheer Bhawani Shrine stood almost Empty
By: Rajesh Bhat*

Thirty-six years have passed since Kashmiri Pandits began observing the annual Mela Kheer Bhawani in exile. Every year, when this sacred occasion arrives, hundreds of devotees return to Tulmulla. Politicians deliver speeches about peace and brotherhood. Old friends meet. Cameras flash. The temple complex resonates with prayers, laughter and memories.

Yet, amid the crowds and ceremonies, one memory refuses to fade. It is the memory of June 1, 1990.

I remember that day not as a spectator, but as a witness! I was then a young journalist with Daily Excelsior, assisting the Kashmir Desk. The Valley was passing through one of the darkest chapters in its history. Fear had settled over Kashmir like a thick fog. Thousands of Kashmiri Pandits had already fled their homes. Entire neighbourhoods had fallen silent. Familiar faces had vanished overnight.

Haunting Silence of Mela Kheer Bhawani in 1990

And on that day, when the annual Mela Kheer Bhawani should have transformed Tulmulla into a sea of devotion, I found myself standing before a shrine that seemed abandoned by time itself. The silence was frightening!

June 1, 1990: When Kheer Bhawani Shrine Stood Almost Empty

The majestic Chinar trees still stood where they had stood for centuries, their branches spread wide over the sacred spring. But beneath them there were no pilgrims. No women carrying offerings. No children running between the temple pathways. No groups singing bhajans through the night. No Kashmiri Leelas. No laughter. No bustle…..Only silence….A silence so deep that even the rustling of leaves sounded like a prayer.

The shrine, which had for generations welcomed thousands of devotees, looked deserted. The mighty Chinars appeared like grieving sentinels, guarding a sacred place suddenly emptied of its people. For the first time in living memory, the Yatra had disappeared.

Security personnel occupied positions around the complex. Many of them had recently arrived in Kashmir and perhaps knew little about the centuries-old traditions associated with the Shrine. Their rifles and uniforms stood in stark contrast to the spiritual atmosphere that usually defined the place.

That year, the Valley was under extraordinary tension. Coincidentally, on the same day (June 1, 1990), fifteen-year-old Omar Farooq was being installed as the new Mirwaiz of Kashmir following the assassination of his father, Mirwaiz Maulvi Farooq, just days earlier. Every road, every locality, every conversation seemed overshadowed by uncertainty.

As I walked through the temple complex, absorbing the emptiness around me, my eyes fell upon a solitary figure. In one corner of the shrine stood a lone Kashmiri Pandit. He appeared almost inseparable from the temple itself!

While thousands had left under the pressure of fear and circumstances, he had chosen to remain. Associated with a government media organisation, he had refused to abandon the Shrine. Day after day, month after month, he remained there, ensuring that the sacred traditions of Mata Kheer Bhawani did not completely disappear from the Valley.

His presence moved me deeply. He stood there not merely as an individual but as a symbol of continuity. A symbol of faith refusing to surrender. A symbol of a civilisation determined not to vanish.

In those difficult days, he quietly began contacting fellow Kashmiri Pandit employees who were still scattered across Kashmir, working under constant uncertainty. Unexpectedly, help also came from some local Muslims who revered Mata Kheer Bhawani and understood the significance of the shrine.

Glimmer of Hope: Two Tulmulla Pilgrimage Buses

Tulmulla 1990: The Year the Pilgrims Disappeared

Through their collective efforts, contact was established with representatives of the Kashmir Motor Drivers Association. Despite the prevailing tension, arrangements were somehow made for two buses to travel to the shrine.

Hours passed. The temple remained largely silent.Then, sometime later, the distant sound of engines broke the stillness.

Two buses appeared. I still remember watching them approach the temple gates. Slowly, men and women stepped down.

There were not many of them. Their faces reflected exhaustion, uncertainty and anxiety. Yet beneath all that was something stronger—an unshakeable desire to stand before their Goddess.

Some had travelled despite fear. Some despite warnings. Some despite not knowing what awaited them. But they had come.

Not because conditions were safe. Not because circumstances were favourable. But because faith demanded their presence.

As they entered the shrine, the atmosphere changed. The temple was no longer empty. The Goddess was no longer alone.

The puja that followed was perhaps the most emotional religious ceremony I have ever witnessed. There were no grand arrangements.No festive crowds.No elaborate celebrations.Yet every mantra carried extraordinary weight.Every offering seemed precious.Every prayer sounded like a plea, a remembrance and a promise all at once.

The devotees performed every ritual with utmost devotion. Many eyes were moist.Some prayers remained unspoken.

Everyone understood that they were participating in something far greater than a religious ceremony.They were preserving a civilisational thread.

For months, the shrine had remained under security watch, sustained largely by the devotion of that lone Pandit who had vowed never to abandon it. On that June day, a handful of worshippers ensured that the centuries-old tradition of Kheer Bhawani would not be broken.

The years that followed remained difficult. Between 1991 and 1997, attendance at the shrine was sparse. Most visitors were government employees posted in Kashmir—staff from the Civil Secretariat, Accountant General’s office and various Central Government establishments. By 1997, pilgrims gradually began returning. The crowds slowly reappeared. Government transport was arranged. Private pilgrimages resumed. Politicians started visiting. Public figures arrived. Even former militant leaders occasionally appeared, expressing solidarity and regret.

Today, the shrine once again witnesses thousands of visitors. Tourist buses arrive daily. The pathways are crowded. Devotees offer prayers before returning to their homes in Kashmir and across the globe.

The crowds that gather at Tulmulla nowadays are a welcome sight. Yet they should also remember that there was a time when the shrine stood almost alone, waiting patiently for its children to return.

*Dr. Rajesh Bhat is a veteran media professional, researcher and author with a Ph.D. in Journalism and Mass Communication. He has devoted considerable effort to documenting the overlooked socio-cultural, historical and archival narratives of Jammu & Kashmir. He is a co-founder of the Kashmir Rechords Foundation.

Mali Bee: J&K’s First Woman Padma Awardee Whom History Forgot

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Mali Bee: J&K’s First Woman Padma Awardee Whom History Forgot
By: Dr. Rajesh Bhat*

History often remembers kings, generals and politicians. Yet some of its greatest heroes emerge from humble homes, perform extraordinary deeds in moments of national crisis, receive the Nation’s highest honours, and then slowly disappear from public memory.

The story of Mali Bee of Jhangar, Rajouri, is one such tale.

Long before discussions on women empowerment became fashionable, before government campaigns celebrated women achievers, and before Jammu and Kashmir’s daughters began making national headlines, a simple village woman from a frontier became a symbol of courage and patriotism.

For her exceptional service to the Nation, Mali Bee was awarded the Padma Shri in 1966, becoming the first woman from Jammu and Kashmir to receive one of India’s highest civilian honours.

Yet today, her name is scarcely known outside a handful of historians, old soldiers and residents of Rajouri.

Even more remarkably, Jhanghar’s Maulvi Ghulam-ud-Din, was himself a national hero, decorated with the Ashok Chakra, India’s highest peacetime gallantry award.

Jammu Kashmir’s First Padma Shri woman recipient and the Ashok Chakra recipient , both from Jhanghar village: The Unsung Heroes.

A Frontier Village That Produced Heroes

The village of Jhangar occupies a special place in the military history of Jammu and Kashmir.

Situated in the Rajouri sector, it became one of the fiercest battlegrounds during the tribal invasion of 1947-48. The area later witnessed military activity during the wars of 1965 and 1971 as well.

For the people living there, patriotism was not a slogan. It was a matter of survival. Villagers routinely found themselves caught between infiltrators, military operations and enemy aggression. Every decision carried risks.It was in this atmosphere that Mali Bee and Ghulam-ud-Din emerged as extraordinary figures.

The Woman Who Chose the Nation Over Fear

Mali Bee was not educated in elite institutions. She held no public office. She possessed neither wealth nor influence. What she did possess was courage. At a time when infiltrators and hostile elements attempted to establish influence in border areas, Mali Bee stood firmly on the side of India. According to contemporary accounts, she rendered invaluable assistance that frustrated enemy designs and strengthened the hands of those defending the region.

Her patriotism came at a time when choosing the Nation often meant risking one’s life. The dangers were real. People suspected of helping Indian forces could face intimidation, violence or death. Yet Mali Bee never wavered. The Government of India eventually recognised her exceptional contribution by conferring upon her the Padma Shri in 1966.

The honour was more than an award. It was a national acknowledgement that extraordinary courage can emerge from the most ordinary circumstances. For Jammu and Kashmir, the recognition was historic.

A village woman from Rajouri had become one of the earliest and most distinguished female recipients of a national civilian honour from the erstwhile state.

An Extraordinary Ashok Chakra recipient

If Mali Bee’s story is inspiring, the story of her village-mate makes it even more remarkable. Maulvi Ghulam-ud-Din was not merely from Jhanghar. He too was a hero in his own right. A respected religious figure, he rendered exceptional service during critical periods of conflict and earned the admiration of both civilians and military personnel.

For his courage and dedication, he received the Ashok Chakra, India’s highest peacetime gallantry decoration.

The image of the elderly Maulvi proudly displaying his Ashok Chakra in a 1986 newspaper feature ( Kashmir Times) is a powerful reminder of a generation that viewed service to the Nation as a sacred duty.

Together, Mali Bee and Ghulam-ud-Din formed a remarkable partnership.One received the Padma Shri. The other received the Ashok Chakra. Both served India in their own ways. Both became symbols of loyalty, sacrifice and courage. And both came from the same humble village.

Kashmir Times newspaper clipping (January 16, 1986)

Recognition Without Remembrance

The tragedy of their story lies not in what happened during their lifetimes but in what happened afterward.

Despite receiving some of the country’s highest honours, neither Mali Bee nor Ghulam-ud-Din occupies the place they deserve in Jammu and Kashmir’s public memory. There are no widely known biographies. Few educational institutions teach their story. Most young people in Jammu and Kashmir have never heard their names. Even official commemorations rarely mention them.

The passage of time has reduced their achievements to scattered references in archives, fading photographs and ageing newspaper reports.

Forgotten Face of Women’s Empowerment

The neglect of Mali Bee’s legacy is particularly unfortunate. Modern discourse rightly celebrates women achievers from Jammu and Kashmir in administration, sports, science and politics. Yet the story of a rural woman who displayed exceptional courage during one of the most turbulent periods in the region’s history receives little attention. Mali Bee embodied women’s empowerment long before the phrase entered public vocabulary.

She demonstrated that patriotism has no gender. She proved that courage does not depend on social status. And she showed that ordinary women can shape extraordinary history. Her life challenges the assumption that women were merely silent witnesses to the conflicts that shaped Jammu and Kashmir.

A Legacy Worth Reclaiming

The story of Mali Bee and Ghulam-ud-Din is not merely about two individuals.It is about a generation that placed national interest above personal safety.It is about ordinary citizens who became extraordinary patriots.And it is about the responsibility of society to remember those who helped build the Nation.As India continues to celebrate its heroes, the names of Mali Bee and Maulvi Ghulam-ud-Din deserve renewed recognition.Their contributions should find a place in school textbooks, public memorials, academic research and popular discourse.

Perhaps the most tragic aspect of their story is not what they endured during their lives, but what happened after. As decades passed, the names of Mali Bee and Ghulam-ud-Din slowly disappeared from public conversations. New generations grew up without hearing about them. Official commemorations became rare. Academic attention remained limited.

Today, when Jammu and Kashmir seeks to preserve its rich and diverse history, the story of Mali Bee and Maulvi Ghulam-ud-Din deserves renewed attention. Their lives challenge us to reconsider who we choose to remember.

*Dr. Rajesh Bhat is a veteran media professional, researcher and author with a Ph.D in Journalism and Mass Communication. He is deeply engaged in documenting the neglected socio-cultural and historical narratives of Jammu & Kashmir. As one of the founders of Kashmir Rechords Foundation, he works towards preserving archival heritage, recovering forgotten stories and bringing unsung personalities of the region into the public domain.

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Do you know of other unsung heroes from the region whose stories deserve to be told? Let us know in the comments below.

When US Congman backed a ‘Secured Distt’ for Kashmiri Pandits!

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When US Congman backed a ‘Secured Distt’ for Kashmiri Pandits!

— Kashmir Rechords Special Research Feature

A faded newspaper clipping from May 1997 has resurfaced at a time when the debate surrounding the return, rehabilitation and political future of Kashmiri Pandits is once again gaining attention. The clipping records an extraordinary intervention report with Washington dateline, May 28 wherein U.S. Congressman Sherrod Brown urging the then Prime Minister I.K. Gujral to consider the creation of a “secured district” in Jammu and Kashmir for displaced Kashmiri Pandits.

Nearly three decades later, the proposal remains relevant because it touches upon the central dilemma confronting the community since the 1990 exodus: Can Kashmiri Pandits return merely as individuals, or can they return as a secure and politically protected community? The question has remained unresolved despite the passage of 35 years.

A Forgotten International endorsement

The 1997 report written by veteran journalist T V Parasuram and the newspaper clipping preserved by  Kashmir Rechords  stated that US Congressman Sherrod Brown had suggested the establishment of a protected district for displaced Pandits and describing the continued inability of the community to return to their homes due to terrorism and insecurity. The proposal was presented as a humanitarian and security-oriented measure rather than a separatist political project.

The timing is significant.

By 1997, the exodus had entered its seventh year. Thousands of families continued to live in migrant camps in Jammu and elsewhere while targeted attacks on the remaining Pandits continued. The Sangrampora massacre would occur the same year, followed by Wandhama in 1998 and Nadimarg in 2003, reinforcing fears regarding the security of minorities in the Valley.

Brown’s proposal reflected a growing realization among observers that the return of Pandits could not be treated merely as a relief-and-rehabilitation issue.

The Shadow of Margdarshan 1991

The US Congressman’s proposal did not emerge in a vacuum.

Six years earlier, in December 1991, Panun Kashmir  had adopted `Margdarshan Resolution‘, demanding a separate homeland for Kashmiri Hindus within the Valley under Indian sovereignty, similarly as Brown had pressed for “secured district’’ under Central Government.

The resolution represented the first organized political articulation of the collective trauma experienced by the displaced community.

What Sherrod Brown proposed as a “secured district” bore a striking resemblance to some of the practical objectives underlying the homeland demand, even if the terminology differed.

For homeland advocates, the issue was never simply about houses or compensation. It was about political survival.

Why US Congman take up the issue?

Several factors likely contributed to Brown’s intervention.

The 1990s witnessed global discussions on ethnic cleansing, minority rights and protected communities following conflicts in Bosnia, Rwanda and elsewhere. The disappearance of an entire indigenous minority from Kashmir naturally attracted attention among human rights circles.

Further, the early Kashmiri Pandit diaspora in North America had begun lobbying lawmakers, academics and policy institutions. Although small in number, these groups were highly educated and politically engaged. Their efforts ensured that the plight of displaced Pandits was occasionally raised in congressional circles.

By 1997 it had become obvious that the expectation of an early return had failed. The displaced population had already spent seven years in exile. A secured district was therefore viewed as a mechanism to create conditions for return rather than wait indefinitely for conditions to improve.

Why demand failed to gain momentum?

This is perhaps the most important historical question.

If the Margdarshan Resolution existed in 1991 and a U.S. Congressman publicly advocated a secured district in 1997, why did the proposal fail to translate into political reality? Why did Kashmiri Pandit organisations within India and abroad not pursue the idea more aggressively?

Part of the answer lies in the circumstances of the time. The first generation of displaced Kashmiri Pandits was struggling for survival. Families were rebuilding shattered lives in Jammu, Delhi and elsewhere, grappling with economic hardship, displacement, loss of property and uncertain futures. Political mobilization often took a back seat to immediate concerns of livelihood and education.

The diaspora itself was still in its formative stage. Unlike several other exile communities that enjoyed institutional backing and substantial international networks, Kashmiri Pandit organizations remained fragmented and resource-constrained. While the Margdarshan Resolution articulated a clear political vision, it did not receive sustained support from either the Indian state or influential international actors.

Moreover, successive governments preferred to frame the issue in terms of relief, rehabilitation and eventual return, rather than political restructuring or territorial safeguards. The larger Kashmir conflict—dominated by militancy, counter-insurgency and India-Pakistan tensions—often overshadowed the distinct concerns of the displaced Pandit community.

As a result, proposals such as a homeland, secured district or protected zone remained part of public discourse but never evolved into actionable policy.

Global Kashmiri Pandit Diaspora returns to Kashmir

Against this historical backdrop, the recent visit of the Global Kashmiri Pandit Diaspora (GKPD) to Kashmir assumes considerable significance.

Unlike the exile generation of the 1990s, the contemporary diaspora includes successful professionals, entrepreneurs, academics and second-generation Pandits from across the world. Their visit reflected a new phase in the Kashmiri Pandit discourse, though not without criticism and debate within sections of the community.

Reports emerging from the conclave, interactions and press conferences highlighted the need for a secure and dignified return, while also stressing cultural revival, heritage preservation and institutional support for the community’s future in the Valley. The emphasis appeared to be on creating sustainable mechanisms of return rather than limiting engagement to symbolic visits.

For many participants, the focus was on reconnecting with Kashmir and exploring practical pathways for the community’s reintegration. For critics, however, any discussion of return without addressing the unresolved questions of security, political representation and constitutional safeguards risked repeating the mistakes of the past.

A New debate emerges

The recent diaspora engagement has also exposed a continuing ideological divide within the community.

One section believes:

  • The time has come for practical engagement.
  • Return must begin through confidence-building measures.
  • Economic and cultural reintegration should be prioritized.

Another section argues:

  • Security guarantees remain inadequate.
  • Political safeguards must precede return.
  • The original homeland demand remains relevant.

This debate is not new. It mirrors the discussions that have existed since the early 1990s. What has changed is that a new generation—many of whom were born outside Kashmir or grew up in exile—is now participating in shaping the future discourse.

Looking back at 1997

The Sherrod Brown proposal deserves renewed attention because it demonstrates that international observers recognised a fundamental reality long ago.

The issue facing Kashmiri Pandits was never merely one of displacement. It was the challenge of ensuring the collective security and continuity of an indigenous minority that had been virtually uprooted from its historic homeland.

The Congressman called it a secured district.Panun Kashmir called it a homeland. Successive governments called it rehabilitation.The diaspora today speaks of dignified return.

Different expressions have been used over the decades, but the underlying concern has remained remarkably consistent as thirty-six years after the exodus, the Kashmiri Pandit question continues to revolve around four interconnected themes: justice, security, return and political safeguards.

History suggests that no lasting solution can emerge by addressing only one of these dimensions. A sustainable future for Kashmiri Pandits will require not merely physical return, but a framework that addresses the community’s long-standing concerns regarding identity, security, representation and permanence.

The faded newspaper clipping from May 1997 is, therefore, more than a historical curiosity. It is a reminder that a question raised before the world nearly three decades ago remains unanswered:

How can Kashmiri Pandits return not merely to their homes, but to a future in which they feel secure, represented and rooted once again in the land of their ancestors?

Makhan Lal Saraf: The Man Who Became Kashmir’s Stage, Screen, Soul

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Makhan Lal Saraf: The Man Who Became Kashmir’s Stage, Screen, Soul
(Kashmir Rechords Exclusive)

There are artists who perform on stage, and then there are artists who become the stage itself.

For generations of Kashmiris, Makhan Lal Saraf was not just an actor, director, playwright or broadcaster. He was a cultural institution—a familiar face, a trusted voice and a creative force whose journey mirrors the evolution of modern Kashmiri theatre and television. Today, as the veteran artiste receives the prestigious Sangeet Natak Akademi Award, the Nation finally acknowledges a lifetime devoted to preserving, enriching and reinventing Kashmiri dramatic arts.

Born in Srinagar and largely self-taught, Saraf entered the world of theatre in 1957, when he joined the stage through Habba Khatoon, written by Amin Kamil and directed by Radhey Krishen Braroo. It was a modest beginning, but one that would grow into one of the longest and most distinguished careers in the performing arts of Jammu and Kashmir.

The Boy Who Fell in Love with Theatre

Theatre in Kashmir during the 1950s and 1960s was more than entertainment; it was a social movement. Young Makhan Lal Saraf came under the influence of stalwarts like Ved Lal Vakil, Kashi Nath Bhan, and later the legendary Pran Kishore, whose mentorship helped shape his artistic vision. He quickly became a leading figure in Kashmir’s vibrant community theatre movement.

Audiences were captivated by his performances in productions such as Krishen Sudama, Tapasya, Aaram Haraam Hai, Mangoo, Hero Machama, Badshah, Vitasta, Tipu Sultan and many others. His acting combined humour, sarcasm, pathos and realism in equal measure, making him instantly relatable to ordinary Kashmiris.

Professor Arvind Gigoo aptly observed that Saraf blended humour, wisdom and social commentary so naturally that audiences embraced him as one of their own. His performances transformed community theatre into a powerful medium of social reflection.

A scene from play `Budshah’, written by A K Rehbar and directed by Makhan Lal Saraf, who also performed Budshah’s role.

The Voice that Entered Every Kashmiri Home

While theatre made him famous, radio made him immortal.

Beginning in 1958, Saraf became associated with Radio Kashmir, where his rich voice and remarkable versatility earned him the coveted status of an A-Grade Drama Artist. Over the decades, he performed in more than 500 radio plays, becoming one of the most recognizable voices in Kashmiri broadcasting.

The golden era of Radio Kashmir owes much to artists like him. In fact, broadcasting legend Padma Shri Pran Kishore described Saraf as an integral part of his creative journey in radio, theatre and films, calling him “a name to be reckoned with in theatre and television.”

Whether in serials such as Akh Oas Pohla, Vital Pacheesi, Vyth Rooz Pakan and Hero Machama, or in countless standalone dramas, Saraf’s voice carried stories into homes scattered across mountains, villages and towns.

A Pioneer of Kashmiri Television

When television arrived in Kashmir, Saraf was among its earliest architects.

Associated with Doordarshan Srinagar from the early years, he emerged as a top-category television artist, actor, producer, director and writer. His contribution to Kashmiri television is staggering. He wrote over 100 television serials and plays, acted in dozens more, and helped shape the language and grammar of television drama in the region.

Generations remember productions like Buniyaad, Pazar Yeli Mood, Shaher-i-Napursan, Manzil Nika, Reza Reza, Gulam Daag, Sindbad Machama, Nooristan, Samanbal and many others that bore his creative imprint.

Long before streaming platforms and digital content, Saraf had mastered the art of telling local stories with universal appeal.

A scene from Heemal Naigrai (1958) at at open air theatre at Hazoori Bagh, Srinagar.

Actor, Director, Playwright—All in One

Few artistes have worn as many creative hats as Makhan Lal Saraf.

He acted in more than forty major stage productions, directed numerous award-winning plays, and authored acclaimed scripts that explored social realities, moral dilemmas and human relationships.

His productions attracted some of Kashmir’s finest literary minds. Playwrights such as Ali Mohammad Lone, Pushkar Bhan, Moti Lal Kemmu, Bansi Nirdosh, Sajood Sailani, Hriday Kaul Bharti, and Avtar Krishen Rehbar wrote works that Saraf brought to life through his organisations and productions.

His play Rathwanday Maliniyo was staged at the National School of Drama International Festival in 2014, while his adaptation of Nove Gash drew inspiration from Rabindranath Tagore. His Kashmiri rendering of Dr. Faustus demonstrated his ability to connect world classics with local cultural sensibilities.

The Custodian of Kashmiri Theatre

Saraf’s contribution extended far beyond performance.

He founded Rungmunch Dramatic Club in 1967, Kashmir Theatres in 1973, and later the Bhoorang Foundation in Jammu, creating platforms that nurtured countless actors, writers and directors.

After the displacement of Kashmiri Pandits in 1990, Saraf carried the theatre movement with him to Jammu. Rather than surrender to despair, he rebuilt cultural institutions and kept the Kashmiri dramatic tradition alive in exile. His initiatives ensured that theatre remained a bridge between memory and identity for a displaced community.

In 1994, he launched the Sadbhavana Drama Festival in Jammu, further strengthening cultural dialogue during difficult times.

Scholar, Historian, Mentor

What distinguishes Saraf from many performers is his scholarly engagement with theatre.

His book “Theatre Movement in Kashmir” became so influential that it was prescribed in the Kashmiri Department of the University of Kashmir. He also authored “From Actor to Artist”, a guide for aspiring performers, and wrote extensively for journals published by cultural institutions including the Sangeet Natak Akademi.

Recognising his contribution to theatre studies, the Ministry of Culture, Government of India, awarded him a Senior Fellowship to research the history and folk traditions of Kashmiri theatre.

For decades, he also served as an adjudicator, mentor and workshop resource person, guiding younger generations of theatre practitioners.

(Makhan Lal Saraf performing in Vitasta, written by Dina Nath Nadim
Makhan Lal Saraf performing as Tipu Sultan
( Makhan Lal Saraf as Tipu Sultan)

The Long Road to Recognition

Awards followed him throughout his career—Best Actor honours, Best Director awards, script awards, lifetime achievement recognitions, and the J&K Government’s State Award for Performing Arts. Yet none perhaps carries the symbolic weight of the Sangeet Natak Akademi Award.

For Kashmir’s theatre fraternity, the honour is deeply emotional. It celebrates not only a remarkable individual but also a generation that built cultural institutions with passion rather than resources.

A Living Archive of Kashmir

Today, when many of the pioneers of Kashmiri theatre have faded into memory, Makhan Lal Saraf remains a living archive of that glorious tradition.

He has witnessed the journey from open-air performances at Srinagar’s parks to television studios, from analogue radio dramas to digital storytelling, from a thriving cultural landscape to displacement and reconstruction. Through every upheaval, he never abandoned theatre.

That perhaps is his greatest achievement.

The Sangeet Natak Akademi Award recognizes an artist. But for Kashmir, it honours something larger—the resilience of a culture, the endurance of memory, and the extraordinary journey of a man who spent nearly seventy years ensuring that the Kashmiri story continued to be told.

Makhan Lal Saraf did not merely act in Kashmir’s cultural history. He helped write it.

Source Note

The article draws upon details furnished by Shri Makhan Lal Saraf in discussions with the Kashmir Records Foundation at Jammu. The accompanying photographs have been procured through special arrangement and are published courtesy of Shri Makhan Lal Saraf.

The Forgotten Ordeal of Sarwanand Kaul Premi’s Family

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The Forgotten Ordeal of Sarwanand Kaul Premi’s Family
(Kashmir Rechords Research Desk)

The story of Sarwanand Kaul Premi is often told as one of the most tragic chapters in Kashmir’s modern history. A celebrated poet, Gandhian thinker, journalist, social reformer and one of the finest literary voices of Kashmir, Premi was abducted and brutally murdered by militants in April 1990 along with his young son Virender Kaul. His martyrdom has been remembered in books, seminars, literary tributes, documentaries and commemorative events. His name survives in the collective memory of Kashmir as a symbol of scholarship, humanity, and the syncretic spirit that once defined the Valley.

4. Sarwanand Kaul Premi's Legacy and the Untold Pain of Those He Left Behind

Yet, hidden behind the public remembrance of the man is a far less known story—the story of the family he had left behind.

It is a story not merely of bereavement, but of abandonment.

A Family Shattered Overnight

When militants took away Sarwanand Kaul Premi and his son Virender from their home in south Kashmir in April 1990, they did not merely kill two individuals. They shattered an entire family.

The elderly poet was gone. His young son, with his whole life ahead of him, was gone. Behind them remained grieving parents, widows, sisters, brothers, and children trying to comprehend an unimaginable loss.

For the family, the horror did not end with the recovery of the mutilated bodies. Like thousands of other Kashmiri Pandits, they soon found themselves uprooted from their ancestral homeland.

Within weeks, the surviving members of the family migrated to Jammu carrying little more than memories and grief.

1. After the Killing of Sarwanand Kaul Premi and His Son, a Family Was Left to Fend for Itself

From Reverence to Refugeehood

The irony was cruel. The man whose writings had enriched Kashmiri literature, whose translations had brought spiritual texts closer to ordinary people, and whose life had been devoted to social harmony, was now gone. His family, instead of finding solace and support, found themselves struggling for survival.

A revealing report published by Kashmir Times in June 1990, and preserved by Kashmir Rechords, noted that despite public announcements regarding relief and rehabilitation for victims of militancy, the assurances had not translated into meaningful assistance for Premi’s family. The surviving members of Premi had reached Jammu with what they described as a “heavy heart,” only to encounter official indifference.

Nowhere to Live, Nothing to Eat

The words attributed to the family in the report remain haunting even today. Having lost two members, the family spoke of having no source of income, no permanent shelter and no certainty about the future.

Their ancestral home had been left behind. Their books, manuscripts, newspapers, personal papers and literary valuables—an intellectual treasure accumulated over decades—remained in Kashmir.

More painful was the fear that these possessions had either been destroyed, looted, or lost forever. For a literary family, this was not merely a material loss. It was the destruction of a lifetime’s intellectual inheritance.

The family lamented that despite the death of two members at the hands of militants, they had received no meaningful relief.

The Surviving Son’s Agony

Particularly moving were the words of Rajinder Kaul, Premi’s surviving son. Still reeling from the murder of his father and brother, he worried not about himself but about the future of his sisters. The emotional burden placed upon him was immense. Overnight, he had become the sole support of a traumatized family.

His grief was compounded by uncertainty.How was he to provide for the family? How was he to rebuild lives shattered by violence?

How was he to help his sisters overcome the trauma of losing a father and a brother in such horrific circumstances? These were questions for which there were no easy answers.

Contrast Between Public Mourning, Private Suffering

One striking detail in contemporary accounts is that the cremation of Sarwanand Kaul Premi and Virender was attended by thousands of people, many of them local Muslims from surrounding areas. The attendance reflected the respect Premi commanded across communities.

People came to mourn.People came to pay tribute.People came to acknowledge the loss.Yet once the funeral flames died down and the family crossed the Jawahar Tunnel into exile, the public spotlight faded.The family’s daily struggle for survival became largely invisible.

This contrast between collective mourning and institutional neglect remains one of the most poignant aspects of the story.

Recognition to Sarwanand Kaul Premi.

Recognition for the Martyr, Silence About the Family

Over the decades, Sarwanand Kaul Premi has rightly been remembered for his literary and moral stature.

Articles have been written about him.Seminars have recalled his contribution.His life and death have been cited as symbols of Kashmir’s lost pluralism.His name finds mention whenever discussions arise about intellectuals and cultural figures killed during the turbulent years of militancy.All of this recognition is deserved.

But far fewer people know what happened to the family after June 1990. Far fewer know of the hardships they faced as displaced persons in Jammu. Far fewer know that while Kashmir mourned a poet, his surviving family was struggling to secure the basics of life.

The tragedy of Premi is therefore not only the tragedy of a great son of the soil who was murdered for no crime other than his identity and convictions. It is also the tragedy of a family that, after losing its patriarch and a young son, found itself fighting another battle—against displacement, uncertainty, and neglect.

How Kashmir Was Marketed in 1935 and Revisited in 2026

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How Kashmir Was Marketed in 1935 and Revisited in 2026
(Kashmir Rechords Exclusive)

Long before social media campaigns, tourism conclaves and heritage tours, Kashmir was already being marketed as a destination of longing, beauty and belonging.

Archival material available with Kashmir Rechords from the mid-1930s reveals how the then North Western Railway launched a special campaign to attract travellers from across undivided India to the Valley. A Hindi pamphlet titled “Kashmir Ki Sair” and an accompanying Urdu advertisement urged people living in cities as far apart as Delhi, Karachi, Lahore, Peshawar, Lucknow, Kanpur, Hyderabad (Sindh), Patna, Calcutta to purchase railway tickets and embark on a summer pilgrimage to Kashmir.

Then and Now: Archival railway advertisements from the 1930s
Vintage 1935 Kashmir tourism advertisement issued by General Manager, North Western Railway, Lahore.

The railway brochure listed concessional fares from major cities and presented Kashmir not merely as a tourist destination but as a dream journey. The message was simple: leave the heat of the plains and discover the cool valleys, lakes and mountains of Kashmir.

One of the advertisements carried a striking appeal:

“Come, spend a month in Kashmir. It is the finest hill station.”

For thousands living across British India, many of whom had never seen the Valley, Kashmir represented a place of romance, spirituality and natural splendour. The Railways were not merely selling tickets; they were selling an emotional connection.

A forgotten 1935 railway campaign promoted Kashmir to travellers across undivided India.
Vintage 1935 Kashmir tour offer advertisement in Urdu issued by General Manager, North Western Railway, Lahore.

Ninety Years Later, Another Journey Begins

Nearly nine decades later, another appeal is being made.

This time, however, the audience is very different.

The Global Kashmiri Pandit Heritage Tour and Conclave 2026 seeks to bring members of the Kashmiri Pandit diaspora back to their ancestral homeland after almost 36 years of displacement following the mass migration of 1990.

The initiative, organised by the Global Kashmiri Pandit Diaspora and allied organisations, has invited Kashmiri Pandits from across India and the world to visit temples, heritage sites and ancestral locations in Kashmir. The stated objective is to reconnect younger generations with their roots, history, culture and civilizational heritage.

The symbolism is difficult to miss.

A promotional poster for the Global Kashmiri Pandit Heritage Tour and Conclave 2026.

In 1935, Railway authorities encouraged Indians to visit Kashmir because they had never experienced it.

In 2026, diaspora organisations are encouraging Kashmiri Pandits to visit Kashmir because an entire generation has grown up away from it.

The destination remains the same. The emotions, however, are profoundly different.

From Tourism to Homecoming

The Railway advertisements of the 1930s appealed to curiosity.

The heritage tour of 2026 appeals to Memory, Renaissance and Return.

For many participants, this is not merely another tourist excursion. It is a return to villages they have never seen, temples they have only heard about from grandparents and landscapes that survive more vividly in family stories than in personal memory.

The campaign reflects a desire to bridge the widening gap between a displaced community and its homeland.

Just as Railway posters once connected distant Indian cities with Kashmir through tracks and timetables, the heritage tour seeks to reconnect a scattered diaspora with Kashmir through culture, faith and shared history.

The Debate Within the Community

Yet the initiative has also sparked debate among Kashmiri Pandits themselves.

Social media discussions reveal a mixed response.

Many have welcomed the effort as a positive step toward cultural revival and reconnection with ancestral roots. They argue that a community cannot preserve its identity if younger generations lose touch with the land that shaped its history.

Others, however, remain deeply sceptical.

Several Kashmiri Pandit organisations, activists and community leaders have publicly questioned the timing and purpose of such visits. Their argument is rooted in the unresolved realities of displacement and security.

For them, heritage tours cannot substitute for what they regard as the larger issue of dignified rehabilitation and a secure environment for permanent return.

Some critics have reiterated a familiar sentiment: “Tourism and terrorism cannot go together.”

They contend that until anti-social and extremist elements responsible for decades of fear are decisively neutralised, symbolic visits and conclaves may amount to little more than emotional exercises. According to this view, occasional tours cannot be mistaken for genuine return.

Supporters of the initiative counter that reconnecting with one’s roots and pursuing justice are not mutually exclusive goals. They see heritage visits as a way of preserving identity while larger political and security questions continue to be debated.

A Tale of Two Eras

The archival advertisements from 1935 and the heritage tour of 2026 together tell a remarkable story.

Both seek to bring people to Kashmir. Both rely on the power of memory, aspiration and belonging. Yet they emerge from entirely different historical realities.

The first invited outsiders to discover paradise. The second invites exiles to rediscover home.

Between those two journeys lies almost a century of history—partition, wars, insurgency, migration and displacement.

As Kashmiri Pandits once again travel towards the Valley, the old Railway advertisements acquire an unexpected new meaning. What was once a leisure trip promoted by Railway officials has, for many, become a deeply personal voyage into memory, identity and loss.

And therein lies the enduring power of Kashmir: a land that has always attracted visitors, but whose greatest challenge today may be helping its own displaced children find their way back.

Readers’ Forum

What do you think? Should more such visits to Kashmir be encouraged to help reconnect displaced Kashmiri Pandits with their roots, or are they an exercise in futility until conditions for a meaningful return are created? We invite readers to share their views at kashmirrechords@gmail.com or support@kashmiri-rechords.com. You may also post your comments in the Comnments Section at the end of this article.

Mystery of Sheikh Abdullah’s Missing X-Ray Films!

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Mystery of Sheikh Abdullah’s Missing X-Ray Films!
(Kashmir Rechords Exclusive Report)

Few episodes in Kashmir’s political history have generated as much intrigue as the controversy surrounding the alleged exchange of X-ray films belonging to Sheikh Mohammad Abdullah during the final days of his life. Long before the insurgency engulfed the Valley, a Judicial Commission appointed by the government of Ghulam Mohammad Shah reportedly examined startling allegations that the medical records of the “Sher-e-Kashmir” had been tampered with at Srinagar’s Soura Medical Institute.

A newspaper report published in Kashmir Times on January 15, 1986, under the headline “Sheikh’s X-ray films were ‘exchanged'”, brought the controversy into the public domain and revealed details that raised serious questions about one of Kashmir’s most sensitive episodes.

The Final Illness of the Lion of Kashmir

When Sheikh Abdullah passed away on September 8, 1982, Kashmir lost its most influential political figure of the twentieth century. His prolonged illness during the last phase of his life had been closely monitored not only by doctors but also by political associates and family members.

As the years passed, whispers began circulating that something unusual had occurred during his treatment at the Sher-i-Kashmir Institute of Medical Sciences (SKIMS), Soura. The allegations centered on X-ray films that doctors had reportedly relied upon while treating the veteran leader.

The matter gained enough significance that it eventually attracted the attention of a judicial commission.

The forgotten judicial probe into Sheikh Abdullah's treatment—and the historic Soura residence that would later be reduced to ashes.
Newspaper clipping from Kashmir Times,January 16, 1986.

Shah Govt’s Judicial Commission

According to the newspaper report, preserved by Kashmir Rechords, the one-man Judicial Commission established by the G.M. Shah government in July 1984 investigated claims that Sheikh Abdullah’s X-ray films had been “exchanged” at the Soura medical institute.

The Commission, headed by Sessions Judge, Mr M.A. Riaz, reportedly examined evidence suggesting that the films available to doctors during Sheikh Abdullah’s treatment may not have been the correct ones.

The report stated that doctors who had treated Sheikh Abdullah suspected that the X-rays shown to them were not genuine and that the wrong films had been supplied during a critical stage of treatment.

More significantly, the report stated that doctors treating Sheikh Abdullah believed that the wrong films prevented them from obtaining the desired diagnostic results and that his medical condition deteriorated irreversibly thereafter

If true, such an error would have been far more than a routine administrative lapse. In an era when diagnostic imaging was among the most important tools available to physicians, incorrect X-ray films could potentially affect medical assessment and treatment decisions.

Commission’s Findings

The newspaper account claimed that the Commission’s report was expected to indict a Lady Radiologist and a Technician for what was described as a lapse involving the X-ray films.

More significantly, the report stated that doctors treating Sheikh Abdullah believed that the wrong films prevented them from obtaining the desired diagnostic results and that his medical condition deteriorated irreversibly thereafter.

The allegations were explosive.

The implication was not necessarily that anyone had deliberately sought to harm Sheikh Abdullah, but that a serious breakdown had occurred within the medical system entrusted with the care of Kashmir’s most prominent political leader.Even decades later, the full details of the Commission’s findings remain largely absent from public discourse, leaving historians and political observers with more questions than answers.

The Mysterious Fire at Soura

The controversy did not end with the X-ray films.

The same Judicial Commission also investigated another incident that added further mystery to the affair—a fire at Sheikh Abdullah’s residential house in Soura in June 1984.

According to the report, the Commission, however, concluded that the fire was accidental and that there was no evidence of sabotage or arson. The fire reportedly caused partial damage to the house.

Yet the coincidence of a fire occurring amid growing controversy over Sheikh Abdullah’s medical records inevitably fuelled speculation in political circles.

The Flames of 1990

As the insurgency erupted across Kashmir in 1989–90, violence engulfed institutions, government buildings, private properties and symbols associated with different political traditions.

In that turbulent period, Sheikh Abdullah’s Soura residence itself was burnt by militants on March 14, 1990. Jammu and Kashmir’s another leading newspaper, Daily Excelsior had carried the story. The same has been preserved by Kashmir Rechords and is reproduced here:

How a 1984 judicial inquiry into alleged medical lapses raised troubling questions about the final days of Kashmir's most influential leader—and the historic Soura residence later lost to the fires of insurgency.
Newspaper clipping, Daily Excelsior , dated March 15, 1990

An Unanswered Historical Question

Nearly four decades after the Judicial Commission’s findings were reported, the controversy surrounding Sheikh Abdullah’s X-ray films remains one of the lesser-known mysteries of Kashmir’s political history.

Were the films genuinely exchanged? Was it merely medical negligence? Did the episode materially affect Sheikh Abdullah’s treatment?

Why did the issue fade from public discussion despite the seriousness of the allegations?

The available records leave historians with fragments rather than definitive answers.

What remains undeniable is that the episode reflected the intense political atmosphere of the mid-1980s, when even the medical treatment of Kashmir’s most iconic leader became the subject of judicial scrutiny.

Today, the story survives as a forgotten footnote in the larger narrative of Kashmir—a tale involving medicine, politics, judicial inquiry and a historic house that would later be consumed by the flames of insurgency.

Disclaimer:
This article is based on information published at the time by two prominent newspapers of Jammu and Kashmir and on archival newspaper clippings preserved by Kashmir Rechords. While preparing this historical feature, Kashmir Rechords has relied upon these contemporaneous reports and archival materials in good faith. The article is intended solely for historical documentation, research and public interest purposes. Kashmir Rechords does not independently verify or endorse the findings, conclusions, allegations or opinions contained in the original reports and reproduces them for their archival and historical value.

From Pakistan to Srinagar: The Doctor Who Joined SKIMS in 1986

Kashmir Rechords
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From Pakistan to Srinagar: The Doctor Who Joined SKIMS in 1986
(Kashmir Rechords Exclusive)

In February 1986, official appointments and professional credentials were expected to undergo rigorous scrutiny. Yet, a report published by the Kashmir Times that month exposed a case that appeared to defy all standard administrative procedures.

The story revolved around one Manzoor Ahmed, a doctor whose journey from Pakistan to a government medical institution in Srinagar raised serious questions about influence, verification of qualifications and administrative standards.

The report centered on a single, controversial appointment. The newspaper questioned how a  doctor, holding a Pakistani Passport, had managed to secure a position at the Sher-i-Kashmir Institute of Medical Sciences (SKIMS), Soura, Srinagar despite concerns surrounding the recognition of his qualifications and the circumstances of his return to Kashmir

Kashmir Times newspaper clipping from February 19, 1986 regarding SKIMS Soura doctor appointment controversy.
Kashmir Times Newspaper Clipping; February 19, 1986

According to the archival report, preserved by Kashmir Rechords, Manzoor Ahmed belonged to an influential Srinagar family, had migrated to Pakistan in 1967, and Manzoor himself pursued medical education there. After obtaining an MBBS degree from a medical college in Pakistan, he reportedly returned to Srinagar on a Pakistani Passport!

Ordinarily, such circumstances would have invited close scrutiny from authorities. Yet, the report claimed that not only was he allowed to settle in Srinagar, but he also managed to secure employment at the prestigious Sher-i-Kashmir Institute of Medical Sciences (SKIMS), Soura.

Role of Family Influence

The newspaper report attributed this remarkable transition largely to family connections. It noted that Manzoor Ahmed was related to influential figures within the political and administrative establishment. His father’s brother, Sheikh Ghulam Ahmed, was serving as Principal Secretary to the Chief Minister, a position carrying considerable influence within the government.

The report further stated that after completing his medical studies at Nishtar Medical College, Multan, and working  as doctor for some years  in Pakistan and  later in Saudi Arabia ( on Pakistani Passport), Manzoor returned to India on a visa. Soon thereafter, he was appointed at SKIMS, Soura, Srinagar despite concerns reportedly being raised regarding the recognition status of the Pakistani medical qualification he possessed.

The 1986 Kashmir Times report appears less like an isolated controversy and more like an early warning about the dangers of influence overriding institutional vigilance

A Different Standard?

What made the episode controversial was the comparison drawn by the newspaper itself. The report questioned why different standards appeared to have been applied in the case of Manzoor Ahmed while, according to the newspaper, another youth from Jammu, Pervez Ahmed Khan, allegedly faced difficulties despite coming from a modest background and lacking political influence.

The article suggested that access, connections and family standing may have played a decisive role in enabling Manzoor Ahmed’s absorption into a premier government medical institution.

Questions Left Behind

The Kashmir Times report did not merely narrate the story of one doctor’s appointment. It raised broader concerns about transparency in public recruitment, recognition of foreign medical qualifications and the extent to which influence could shape official decisions.

The report remains a revealing snapshot of the concerns that surrounded governance and institutional accountability in Jammu and Kashmir during the mid-1980s. Within a few years, Kashmir entered the vortex of militancy. As the insurgency expanded after 1989, investigators, journalists and security agencies increasingly examined how various institutions had become vulnerable to ideological, political and militant influence. Hospitals and medical networks did not remain untouched by this transformation.

Over the decades, numerous reports, investigations, and arrests revealed that sections of Kashmir’s medical fraternity had, at different times, become entangled in the wider conflict. Some doctors were accused of aiding militants, some were investigated for ideological links, while others faced allegations relating to recruitment networks, logistics, financing, or providing covert support. At the same time, many medical professionals remained dedicated to their duties, often working under extreme pressure and threat.

The larger concern was never about medicine itself. It was about institutions. The question repeatedly raised was whether political patronage, weak scrutiny and influential networks had gradually eroded safeguards that should have protected public institutions from infiltration of any kind.

Seen against that backdrop, the 1986 Kashmir Times report appears less like an isolated controversy and more like an early warning about the dangers of influence overriding institutional vigilance.

Today, the February 1986 report survives not merely as an account of one doctor’s appointment, but as a historical document reflecting deeper anxieties about governance, accountability and institutional integrity in Kashmir during the years immediately preceding the insurgency

The Tragic Loss of Pushkar Bhan’s Archives

Kashmir Rechords
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The Tragic Loss of Pushkar Bhan’s Archives
(Kashmir Rechords Exclusive)

As Kashmir prepares to celebrate the centenary birth anniversary of Pushkar Bhan in 2026, memories of the legendary broadcaster, playwright, humorist and actor once again echo across the Valley. For generations of Kashmiris, his voice was not merely entertainment — it was an emotion, a social mirror and a living expression of Kashmiri culture itself.

Pushkar Bhan was among the towering cultural figures of modern Kashmir. His satire, wit and unforgettable characters became inseparable from Kashmiri collective memory. Yet amid the tributes, nostalgia and celebratory speeches lies a painful and inconvenient truth — the institution to which he devoted his life has almost nothing preserved from the golden era he created.

The tragedy is not that Kashmir forgot Pushkar Bhan.

“Voices like Pushkar Bhan’s are not manufactured. Once lost, they rarely return.”

The tragedy is that his recordings were allowed to disappear.

Whether it was the legendary Zoon Dab or the immortal Machama, Radio Kashmir Srinagar — now rechristened as All India Radio Srinagar — today possesses little to showcase as an archival treasure from the period when Pushkar Bhan was at the peak of his creative brilliance. Not even the signature tune of Zoon Dab, the serial that once united Kashmiri households for nearly two decades, is available in any accessible institutional archive.

Some scattered recordings may survive in private hands, but most are in shabby condition, damaged by time and neglect, desperately needing restoration and digitisation.

Pushkar Bhan demonstrating analogue sound-effect artistry long before the age of AI and digital editing.
In an era before digital technology, Pushkar Bhan manually created sound effects using everyday objects — a cup and plate in hand, imagination at work inside the studios of Radio Kashmir Srinagar.

During its efforts to trace remnants of this lost era, Kashmir Rechords managed to access some rare sound bytes and  photographs through private individuals. These photographs reveal another fascinating dimension of Pushkar Bhan’s genius. He was not confined merely to drama and satire. He actively participated in children’s programming and possessed an extraordinary creative ability to produce sound effects manually — long before artificial intelligence and digital editing entered broadcasting. What technology now creates through software, Pushkar Bhan produced naturally through analogue ingenuity, imagination and sheer artistic instinct.

Pushkar Bhan engaging with children during a Radio Kashmir programme in Srinagar.]
Pushkar Bhan during a children’s programme at Radio Kashmir Srinagar — revealing a lesser-known side of the legendary broadcaster whose creativity extended far beyond satire and drama.

Born in Srinagar on 15 February 1926, Pushkar Bhan grew up during a period of immense political and social transformation in Kashmir. From an early age, he displayed a remarkable inclination toward theatre and storytelling. After completing his graduation in 1947, he became associated with progressive cultural movements under the influence of noted poet and cultural icon Dina Nath Nadim. That association shaped his understanding of socially conscious theatre and people-centric storytelling.

In 1952, Pushkar Bhan joined Radio Kashmir Srinagar on a modest daily wage. What followed became one of the most remarkable journeys in Kashmiri broadcasting history. Through sheer talent, dedication and innovation, he rose to the position of Producer Emeritus — a recognition reserved for extraordinary contribution to Kashmiri radio drama.

Pushkar Bhan at Zoona Dab set
Pushkar Bhan with Raj kapoor

His serial Zoon Dab created broadcasting history in Kashmir. Running continuously for nearly two decades, it became part of everyday life in Kashmiri homes. Equally iconic was Machama, perhaps the most celebrated satirical character in Kashmiri literature and radio drama. Through humour layered with social criticism, Pushkar Bhan exposed hypocrisy, bureaucracy, greed and the changing moral fabric of society.

His contribution earned him the Padma Shri in 1974, followed by the Sahitya Akademi Award in 1976.

Yet awards alone cannot define Pushkar Bhan’s stature.

He belonged to a generation when Kashmiri broadcasting carried intellectual depth, linguistic elegance and social purpose. Had his works been properly preserved, they would today stand as priceless documentation of authentic Kashmiri speech, humour, idiom and cultural texture during a period when oral traditions were rapidly changing.

Instead, what survives is mostly nostalgia.

Occasionally, one comes across artificial recreations, imitation videos, or digitally assembled tributes attempting to revive his memory. But such efforts only underline a larger institutional failure. The organisations entrusted with preserving this cultural legacy failed to do so.

Particularly after the onset of militancy in 1990, many within the system quietly allowed invaluable archival material to decay. What survived the earlier neglect reportedly perished during the devastating 2014 floods that submerged the Radio Kashmir Srinagar complex. Ironically, while priceless cultural recordings were allegedly destroyed, official service books and administrative records of employees somehow survived intact.

The loss remains immeasurable

Pushkar Bhan’s own life, too, suffered personal tragedy. A fatal accident dealt a severe blow to his artistic energies. Though he survived, those close to him often felt he never regained the same enthusiasm and creative intensity afterward. Following prolonged illness, he finally passed away in New Delhi on 5 October 2008.

His legacy, however, continues to inspire writers, broadcasters and theatre lovers.

Noted broadcaster Pran Kishore devoted some pages to Pushkar Bhan in his writings. Equally significant is the detailed reference to Zoon Dab in the book Radio Kashmir in Times of Peace and War, which documents how later attempts to recreate the magic of Zoon Dab after the 1990 migration failed completely. The institution discovered that talent of Pushkar Bhan’s stature could not simply be reproduced.

And perhaps that is the final truth about Pushkar Bhan.

Voices like his are not manufactured.They belong to a civilisation, a language and a moment in history.

Once lost, they rarely return.

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