In my previous article, “Rising Beyond Victimhood,” I referenced Social Identity Theory (SIT), developed by Henri Tajfel and John Turner. This theory offers a valuable framework for understanding how the manipulation of historical narratives can lead to radicalization and conflict. According to SIT, individuals derive a significant part of their self-concept from their association with social groups, such as those based on ethnicity, religion, or nationality. When historical narratives are distorted to favour one group or narrative over others, it can create in-groups and out-groups, fostering a sense of superiority, victimhood, or hostility.
Such manipulations can also contribute to a phenomenon where individuals experience an internal conflict between their personal identity and the social identity imposed by group narratives. This can lead to a kind of psychological tension or duality, where individuals struggle to reconcile different aspects of their identity. This identity conflict, or “identity dissonance,” can make them more vulnerable to radicalization, as they may seek a clearer, more cohesive identity within an extreme in-group that provides a strong sense of belonging and purpose.
In the context of Kashmir, distorted historical narratives have contributed to the formation of strong in-group identities that view others with suspicion or animosity. This process has led to dehumanization and justification for violence against perceived out-groups or against those who hold a different opinion. The breakdown of shared historical narratives and the creation of distorted versions of history has deepened the divisions and made reconciliation more challenging.
In Kashmir, the collective memory of a larger section of community has been shaped by selective retelling and suppression of historical events, contributing to a fragmented understanding of the region’s past.The manipulation of collective memory hasled to the internalization of biased narratives, which has become collective consciousness of the society. This systematic erosion of collective memory has masked Kashmir’s true cultural and historical identity, leaving its people vulnerable to radical ideologies thereby damaging the basis essence of Kashmiriyat or now referred as Koshurut. This radicalization, born from a skewed understanding of the past, has inflicted deep wounds on Kashmir’s social fabric, manifesting in violence, fear, and a pervasive sense of loss across all communities. The region’s once-vibrant cultural mosaic has been overshadowed by a rise in fundamentalism, which thrives on ignorance and the distortion of historical truths.
One of the root causes for this distortion lies systematic marginalisation of its historical narrative in educational curricula. By Prof. M. H. Zaffar, in one of his write ups, some years back, had mentioned that, “It is shocking that the whole contribution of the medieval Kashmir to the world thought and culture has been summarised and dismissed in one sentence, in the history books prescribed by the J&K Board of Secondary School Education for VI, VII and VIII classes since 2012 academic session”.
For many decades, history textbooks for classes VI, VII, and VIII have alarmingly oversimplified the rich medieval history of Kashmir. An entire epoch, characterized by significant cultural and intellectual contributions, was reduced to a simplistic narrative: “Hindu rule” followed by the establishment of a Muslim dynasty under Shah Mir. This reductionist view neglected the profound contributions of eminent Kashmiri scholars and spiritual figures such as Lalitaditya, Kalhana, Bilhan, Anandavardhana, Vasugupt, Abhinavagupt, Somananda, Utpaldev, Khemraj, and Lalleshwari. Furthermore, the philosophical and spiritual movements, especially Kashmir Shaivism, have been conspicuously omitted, depriving students of a comprehensive understanding of their heritage. As a result, most Kashmiris are even unaware of the Sharda script, an ancient writing system developed by their ancestors.
While the global community and emerging quantum physicists are increasingly exploring Kashmir Shaivism’s insights into consciousness studies, our educational system has failed to address this significant development. This oversight is a disservice to students, who are missing an opportunity to engage with the advanced and profound philosophical thinking of their ancestors. Integrating the principles of Kashmir Shaivism with contemporary scientific discussions could offer students a deeper understanding of their cultural heritage and its relevance to modern science.
The neglect of these ancient texts, which have conspicuously become invisible in Kashmir, not only limits students’ knowledge but also prevents them from recognizing the valuable contributions of their intellectual legacy to current scientific discourse. In fact, Kashmir Shaivism, with its emphasis on the unity of consciousness and the transformative power of self-realization, created a fertile environment for the emergence of a unique form of Sufism in Kashmir. This form of Sufism developed a distinctive character that sets it apart from other Sufi traditions, incorporating the profound insights of Kashmir Shaivism into its mystical practices. This integration fostered a rich and innovative spiritual tradition that reflects the deep philosophical and experiential nature of Kashmiri thought.
Perhaps, there has been an attempt to update the books which has proven insufficient and, in some cases, more confusing. A brief mention of the Neelmatpurana fails to do justice to the region’s rich historical legacy. Such omissions not only distort history but also alienate people from their cultural roots. This inadequate and incomplete representation fosters a collective amnesia, distancing contemporary society from its rich intellectual and cultural heritage.
Understanding one’s roots is crucial for every Kashmiri. The education system must therefore reexamine its syllabi and curricula to ensure that students are fully informed about Kashmir’s scholarly, spiritual, cultural, philosophical, academic, and educational contributions. History books should provide a holistic understanding of Kashmir’s ancient culture, heritage, indigenous people, their thought processes, lifestyles, values, beliefs, and intellectual pursuits. It is essential that education highlights the creative and innovative traits of Kashmiris, which made the region a centre of spiritual knowledge, a laboratory for new ideas, and a cradle for pioneering scholars. These scholars have made groundbreaking contributions to fields such as philosophy, history, poetry, music, aesthetics, astronomy, astrology, language, logic, dance, drama, and science.
Students should be taught about their ancestor’s remarkable adaptability and flexibility. Kashmiris have a long history of accommodating various thought processes and cultures, including Naga culture, Brahmanism, Vaishnavism, Buddhism, and Shaivism, among others. They have also mastered multiple languages, such as Sanskrit, Prakrit, Pali, Tibetan, Sharda, Persian, Urdu, Hindi, and English.
While some may be familiar with the Neelmat Purana and Rajatarangini, Kashmir has a rich literary tradition, including manuscripts like Iswar-prati-bignya, Haya-griva Vadha, Kavyalamkara, Dvany-loka, Tantraloka, Spanda, Pratibignya, and abridged versions of the Mahabharata and Ramayana. Commentaries on the Bhagavad Gita and Natya Shastra, as well as the famous Brihat-katha and Katha Saritsagar, further illustrate this tradition. The ancient astrological scientists of Kashmir developed the oldest Panchang (a timekeeping method) known as the Saptarishi Samvat, dating back nearly 5,080 years.
Kashmir also produced Bharat Varsha’s first historian, Kalhana, known for his fearless and honest historical writings. His work, Rajatarangini, provides a candid account of the political and social conditions of his time, including the conduct of King Harsa. Similarly, the great Kashmiri scholar Bilhan, also known as Vidyapati, wrote the epic poem Chaura-panchashika while imprisoned for falling in love with a princess. His work impressed the king so much that he was pardoned. European scholars, including Powys Mathers, have translated this poem, famously known as “Black Marigolds.”
In the realms of science and medicine, it is often overlooked that the foundations of Indian medicine were established in Kashmir, particularly through the work of Maharishi Charak, a Kashmiri Brahmin. Prof Sylvain Levi, who explored Buddhist manuscripts in Central Asia and China, determined that the renowned Charaka, author of the Charaka Samhita, hailed from Kashmir. The version of this seminal text available today was revised by Acharya Dridhabala, another Kashmiri scholar. Additionally, Jejjata, who wrote a commentary on the Charaka Samhita, and Udbhatta, who provided commentary on the Sushruta Samhita, were also from Kashmir. This highlights the significant yet underappreciated contributions of Kashmiri scholars to the development of ancient Indian medicine.
Kashmir is celebrated as the birthplace of the science of grammar and language. Among its most distinguished scholars was Panini, often referred to as the “father of modern Sanskrit.” His seminal work, the Ashtadhyayi, is a comprehensive treatise on Sanskrit grammar that established the foundational framework for classical Sanskrit. Alongside Panini, scholars such as Kāṭyāyana and Patañjali, collectively known as the “Munitraya,” were pivotal in the evolution of Sanskrit grammar. Their contributions are renowned for the precision and scientific sophistication they brought to the language, which remains a cornerstone of linguistic studies. Additionally, there is ongoing scholarly debate about the origins of the celebrated poet Kalidasa. Some researchers suggest that Kalidasa may have had Kashmiri roots. In his book The Birthplace of Kalidasa (1926), Sanskrit scholar Sh. Lakshmi Dhar Kalla proposed that Kalidasa was born in Kashmir before relocating south. Furthermore, Hindi writer Mohan Rakesh alluded to a possible Kashmiri influence in Kalidasa’s poetry in his play Ashadh Ka Ek Din.
The distortion and omission of such rich historical and cultural knowledge in educational curricula have significant consequences. They not only misrepresent the past but also deprive people of their identity, eroding a sense of pride and belonging. To address this, it is essential to revisit and revise history education, ensuring it accurately reflects the region’s diverse and rich heritage. By doing so, we can help students understand the depth of their cultural legacy and the enduring contributions of their ancestors, fostering a stronger connection to their roots and a more accurate understanding of their history.
The history of ancient Kashmir is a treasure trove of extraordinary contributions across various fields, instilling a profound sense of pride. This glimpse merely scratches the surface of a broader and richer narrative. Kashmiri scholars made significant impacts not only within their own region but also throughout India and beyond. Their expertise influenced diverse areas such as Karnataka’s musical tradition, particularly noted in the Sangit Ratnakara, and extended into South Indian philosophy, aesthetics, and dance.
Furthermore, Kumarajiva, a prominent Kashmiri scholar, was instrumental in spreading Indian literature and spiritual practices to Tibet and China. His efforts facilitated significant cultural and intellectual exchanges, helping to shape the religious and literary landscapes of these regions. Thus, the intellectual heritage of ancient Kashmir reflects a far-reaching influence that transcends its geographical boundaries.
In Kashmir, the omission of key historical and cultural narratives has contributed to a sense of disconnection among the people. This disconnect has led to an erosion of pride in one’s heritage and an indifference towards preserving cultural traditions.
Distorting or forgetting heritage and history is not a new phenomenon. Many societies, countries or nations that were captured and became colonies of aggressors had to face conversion and destruction of their culture and heritage. Soviet Union, Cambodia, China, Turkey, Spain, Egypt, Persia, United States and many other countries have witnessed the impact of cultural and historical erosions.
Across the world, many nations and societies have also experienced similar distortions in their historical narratives, often due to colonization or occupation. A prime example is the colonization of the Americas, where indigenous histories were largely erased or misrepresented. The imposition of European perspectives and languages led to the marginalization of native cultures and languages, as seen in the United States, Canada, and Latin America. This has had lasting effects on the cultural identity and heritage of indigenous populations, many of whom continue to struggle to reclaim and revitalize their traditions.
In Africa, the colonial powers often rewrote histories to justify their dominance. In countries like Nigeria and Kenya, colonial narratives diminished the rich pre-colonial histories and achievements of African civilizations. These narratives were used to portray Africans as lacking history and culture, a notion that has been systematically debunked by postcolonial scholars. The loss of cultural knowledge due to these distortions has had enduring impacts, contributing to societal challenges and identity crises.
The case of India itself, under British rule, also illustrates this phenomenon. British historians often depicted India as a land of static traditions and unchanging social structures, ignoring the dynamic and diverse nature of Indian society. This portrayal was used to legitimize British rule, suggesting that India needed British governance to progress. The legacy of such narratives is still felt today, influencing perceptions of India’s past and its cultural achievements.
Many decades back, before India attained independence, Dr Radha Kumud Mukherjee, a prominent Indian historian and scholar, in his book. “The Fundamental Unity of India” published in 1914, had attempted to break the myth that British rule had united India. In his book he put forward a study on ancient scriptures and texts embedded a sense of coherence amongst Indians. Ramsay Macdonald, who gave introduction to this book, mentioned that, “these scriptures regard India not just a political unit but as a shrine of cultural oneness, no matter who is holding the power”. While refereeing to the oldest expression of unity found in the historic consciousness of Bharatvarsha, Mukherjee also noted that the cultural ties between Kashmir and the rest of India were deep-rooted, with shared traditions, languages, and spiritual practices.
All of us have heard of Balkans, a region marked by a rich history of cultural and religious diversity. However, the rise of rhetoric, fuelled by selective and distorted historical narratives, led to the disintegration of Yugoslavia. The manipulation of history to serve political agendas created deep-seated divisions, resulting in ethnic cleansing, widespread violence, and the tragic breakup of a once-united state. This manipulation of collective memory not only aggravated existing tensions but also facilitated the emergence of extremist groups, leading to a protracted period of conflict and instability.
Just as the Balkans witnessed a tragic unravelling of its multicultural fabric, Kashmir’s story serves as a poignant reminder of the dangers posed by historical distortion. The misuse of history as a tool for radicalization has profound implications, not just for the region itself but for global peace and security. It is important to delve into how the deliberate misrepresentation of Kashmir’s history has contributed to the radicalization of its populace and explore the devastating consequences of such actions.
The omission of such critical historical figures and periods from the educational syllabus has had broader implications. By downplaying the contributions of medieval Kashmir, the textbooks contributed to a sense of disconnection and indifference among the younger generation towards their cultural heritage. This historical amnesia not only distorted the understanding of Kashmir’s past but also impacts the region’s present socio-cultural dynamics.
The selective representation of history has fostered a fractured cultural identity. Many Kashmiris, especially the youth, have grown up without a comprehensive understanding of their rich heritage. This gap in historical knowledge has led to a diminished sense of pride and belonging, as individuals lack awareness of their ancestors’ achievements and the region’s historical significance.
Reclaiming and accurately representing history is crucial for cultural revitalization. Efforts to include diverse and accurate historical accounts in educational curricula are essential. This not only provides a more comprehensive understanding of the past but also fosters a deeper connection to one’s cultural roots.
In Kashmir, a movement towards acknowledging and teaching the full spectrum of the region’s history could play a vital role in cultural preservation. By celebrating the diverse contributions of all historical periods and figures, from Hindu scholars to Sufi saints, a more inclusive and accurate narrative can be built. This can help bridge the gaps created by years of historical neglect and foster a sense of unity and pride among the people.
As we reflect on the cases from around the world, it becomes evident that reclaiming distorted histories is not just about correcting the past; it is about shaping a more inclusive and empowered future. By embracing the full complexity of their histories, societies can better understand their present and navigate their future with a more profound sense of identity and purpose.
(The Author is Vice Chancellor, Shri Vishwakarma Skill University)
