Endangered Heritage: The Pathans' Battle with Cultural Erosion in Kashmir

Locals eating together after helping their neighbours in construction of their house. This was an important part of Pashto culture which is fading away.

Photo: Ishfaq Wani 

(This study explores the historical context of the Pathans, a Pashto-speaking community in Kashmir, and the factors contributing to their language and cultural decline, highlighting the impact on their identity and legacy. This is the part of a series of field essays penned down by the Visual Storyboard team of the Centre for New Economics Studies (CNES), OP Jindal Global University, working in Kashmir for a book manuscript project focusing on new sub-altern voices of communities from the Valley. This particular essay highlights observations made in our interviews with the “Pathans” of Pashto Community.)

The Pathans of Kashmir, a minority group in the region, have a rich cultural and ethnic diversity, with their unique traditions and language being a significant part of their identity. They trace their origins to the Pashtun tribes of Afghanistan and Pakistan and have established a centuries-old presence in Kashmir for millennia. However, they are currently facing challenges that threaten their language and cultural heritage.

The movement of Pashtuns to Kashmir can be traced back to multiple instances, particularly during the reign of the Mughal Empire and the Afghan Durrani Empire as traders. Settlement started mostly during the British Raj, and the Pathans emerged as prominent individuals in the area, often assuming roles as military personnel, bureaucrats, and merchants. After the fall of the Afghan Empire in Kashmir, some people suggested that they migrated to different areas and assimilated with the Kashmiri population to avoid persecution by the Sikh Empire.

Pashto is an old language with literature available for over 400 years. Sanaullah Khan, a news anchor at All India Radio for the Pashtun language, highlighted the two dialects of Pashtun: eastern and western. Pashtuns have books from the pre-Akbar era, such as Shah Nama in Pashto, and stories of grief and jubilation in their language. They are also known as "India Pathankor" because Pashtuns came to India and never returned to their native lands.

Pashto Dictionary from the library of Mr Sanaullah. 

Photo: Najam Us Saqib 

After partition, the Pashto linguistic identity gradually started to dilute in both India and Pakistan. The educational system in Kashmir favours Urdu and Kashmiri mediums of instruction, further propelling this linguistic shift. The lack of institutional support for Pashto in the region exacerbates the situation, as compared to other communities with robust mechanisms for language promotion.

The dearth of literature, media, and educational resources in Pashto restricts opportunities for the younger generation to engage with and preserve their linguistic heritage.

Cultural assimilation has significantly contributed to the erosion of the Pathans' distinct cultural traditions. The Pathans have gradually embraced Kashmiri customs due to the intricate social structure of Kashmir, but they mostly still follow inter-caste/community marriages within their own Pashtu community. Pashtuns prefer simplicity and inter-community marriages, which has allowed their culture to survive in Kashmir.

Locals eating together after helping their neighbours in construction of their house. This was an important part of Pashto culture which is fading away.

Photo: Ishfaq Wani 

Moreover, the process of industrialisation and globalisation has brought about new cultural dynamics, specifically within the younger Pathan population. The influence of global and regional media, along with the appeal of modern lifestyles, has weakened traditional Pashtun cultural manifestations. The younger members of the group often prioritise conforming to broader social norms rather than preserving their ancestral rituals. Addressing these challenges requires concerted efforts to safeguard the rich Pashto heritage among the Pathans of Kashmir for future generations to cherish and nurture.

The Pashtun community in Kashmir has a traditional conflict resolution system called the Jirga, which involves male members with religious and traditional knowledge who resolve inter-personal and intra-community civil disputes. This system is less effective than it used to be, as there is an inter-generational difference among the Pashtuns. The elders in the community believe that the Jirga is part of their identity and all disputes should be resolved there. However, the new generation of educated Pashtuns at Gutlibagh prefer state-recognised legal institutions to resolve civil disputes.

The gradual decline of the Pashto language and culture in Kashmir has significant consequences, including the eradication of shared memories, oral customs, and cultural manifestations.

This disintegration weakens the passing down of cultural heritage between generations, resulting in a diminished sense of community and belonging. Additionally, the erosion of cultural diversity affects the intricate fabric of Kashmir's multicultural society, which has historically flourished due to its pluralistic nature.

Efforts to preserve Pashto heritage have been made by community organisations and cultural activists to revive and preserve the Pashtun language and culture in Kashmir. These initiatives, though limited, signify a growing awareness and commitment to cultural preservation. Pashtuns are still following the system of Jirga councils, where they solve local community issues like land disputes and marriage conflicts.

In conclusion, the Pathans of Kashmir face a significant problem of both cultural and linguistic degradation. To protect the distinct cultural legacy of the Pathans, an integrated strategy that includes community-driven initiatives, educational restructuring, and government backing is necessary. The preservation of the rich tradition of the Pathans in Kashmir for future generations can only be achieved through the implementation of comprehensive measures.

The authors would like to especially thank Imran Khan and Dr Rekha Pachauri for their invaluable support, assistance with field interviews, in making this study possible. We would also like to thank Mr. Sanaullah and Dr. Tufail Khan for their  valuable insights during the project. The authors would like to thank all the participants for their support. Video Essays from this project are accessible from here. 

Video Credits: Rajan Mishra