By: Tahir Mohiuddin
Kashmir, a land renowned for its stunning landscapes and diverse communities, is not devoid of the stereotypes that plague many societies worldwide. While the region has seen its fair share of conflict and turmoil, it also bears the responsibility of addressing issues closer to home, such as the stereotyping of the Gujjar community. This prejudice has found an unlikely platform in the form of “Kath Bacha,” a popular radio program hosted by RayeesMohiuddin, a well-known radio jockey and comedy artist.
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RayeesMohiuddin, a member of the Kashmiri community, achieved fame through his comedic endeavours, particularly for his mimicry of the Gujjar community. He introduced a variety of characters in his radio programs and stage shows, but one character, in particular, became the center of attention – Khan Boye, a quintessential Gujjar character who spoke Kashmiri with a distinct Gojri accent. While the character may initially appear humorous to a wide audience across the valley, it conceals a deeper issue of stereotyping that warrants examination. The crux of the problem lies in the way Khan Boye, voiced by Rayees, pronounces Kashmiri words. The audience finds humour in the perceived mispronunciations, but it’s crucial to recognise the harm that lurks beneath the surface. This seemingly light-hearted comedy fosters negative stereotypes about the Gujjar community, perpetuating an image that they are uncivilised, poor, backward, uneducated, unhygienic, primitive, and unattractive.
To some, “KattBacha” may be just another source of entertainment, and they might dismiss concerns about its impact on the Gujjar community. However, it’s essential to go deeper into the repercussions of such humour. When society collectively laughs at these portrayals, it unknowingly contributes to the discrimination faced by the Gujjar community in their daily lives. These stereotypes, while seemingly harmless, can manifest in various ways, from subtle biases to overt discrimination. What might seem like innocuous fun on the surface actually perpetuates a false narrative about the Gujjar community, constructing a negative image that society begins to internalise. This misrepresentation not only affects the community’s self-esteem but also hinders their social and economic progress. It’s a disservice to the principles of inclusivity, respect, and equality that should underpin a healthy society.
While Rayees may or may not be fully aware of the impact of his act, it cannot be denied that his humour has negatively contributed to the perpetuation of stereotypes against this community. However, it is also essential to recognise that the stereotyping and social discrimination against the Gujjar community already exists in Kashmiri society, far beyond the confines of Rayees’s show. The use of stereotypes and derogatory language, such as “Gujjra” and “Haputa” (bear), to refer to the Gujjar community is regrettably common in Kashmir. These words have become not just labels but also tools for abuse and mockery. Shockingly, these terms are sometimes used by Kashmiris against their fellow Kashmiris, particularly those from rural areas. This misuse of language reflects a deeply ingrained bias that transcends the entertainment realm. In urban areas like Srinagar, residents often use the term “Gujjar” to refer to people from the northern and southern districts of Kashmir. This is not because they are ethnically Gujjar, but rather as an insult or a means to belittle them. These instances of name-calling and abuse are alarmingly frequent and have real-world consequences, as they perpetuate discrimination and division within the Kashmiri society.
Furthermore, speaking a pro-Indian viewpoint or language in Kashmir is often met with the label of “Gujjar.” This is not only an attack on the individual but also an attempt to marginalize and isolate them within the community. Prominent figures like former Chief Minister Omar Abdullah and bureaucrat Shah Faesal, who happen to be elite Kashmiris, have faced such abuses like Gujjars and Gaddars on social media for expressing pro-India sentiments. This indicates the deep-seated nature of the stereotyping, where “Gujjar” becomes a derogatory term for anyone perceived as not aligning with certain ideologies.
The troubling extent of this stereotyping is evident in the saying, “If you encounter a Gujjar and a bear in the jungle, kill the Gujjar first.” This phrase, though seemingly innocuous to some, reveals the depth of discrimination faced by the Gujjar community. It has even been used by a Kashmir University professor in a derogatory Facebook post to mock MuzaffarBeigh, a Pahari political leader, for his pro-India stance. The professor’s use of the term “GujjarKhaslat” (Gujjar character) further highlights how stereotypes are used to belittle individuals and undermine their credibility.
In a Muslim-majority region where Islam preaches equality, Kashmir has witnessed a paradoxical reality when it comes to intercaste marriages, especially concerning the Gujjar community. It is not only challenging for a Gujjar boy to marry a Kashmiri girl in this Muslim-majority area, but the social acceptance of such unions’ remains minimal, perpetuating the discriminatory environment. In a society where Islam’s core teachings emphasize equality among individuals, the stark contrast in the treatment of the Gujjar community is disheartening. Even when a Gujjar boy secures a reputable job, it remains next to impossible for him to marry a Kashmiri girl. This disparity underscores how deeply ingrained biases and stereotypes have become in Kashmiri society, hindering social mobility and perpetuating division. Even when inter-caste marriages do occur, they often face relentless social discrimination. The couple has to continuously endure scrutiny and discrimination based on the ethnicity and language of the Gujjar spouse. This stark divide between communities is exemplified in everyday situations, where sharing a bus seat with a Gujjar passenger or dining at the same table can be a source of discomfort for some Kashmiris. These instances reveal the extent to which discrimination affects daily life in Kashmir.
Returning to the theme of “KattBacha,” the program reflects and amplifies the stereotypes present in society, creating a vicious cycle that perpetuates discrimination against the Gujjar community. RayeesMohiuddin’s comedic portrayal of the Gujjar community in the program contributes to the negative image and biases that already exist, further deepening the divide. In light of these issues, RayeesMohiuddin must recognise the broader repercussions of his work. While his humour may entertain some, it contributes to the marginalization of the Gujjar community and perpetuates harmful stereotypes. As a responsible artist with a significant following, he owes an apology to the Gujjar community for inadvertently contributing to their stigmatization.
Moreover, moving forward, RayeesMohiuddin must refrain from such acts that reinforce harmful stereotypes and division within Kashmiri society. Artists and public figures hold the power to shape public perceptions, and it is their responsibility to promote inclusivity, respect, and equality. By taking these steps, we can begin to address and rectify the deeply rooted discrimination that plagues the region, working towards a Kashmir where all communities are treated with the dignity and fairness they deserve. It is also crucial for us to re-evaluate our notions of humour and entertainment, especially when it involves stereotypes and the marginalisation of certain communities. While freedom of expression is vital, it must be tempered with responsibility and empathy. In a diverse society like Kashmir, where various communities coexist, it is imperative that we foster an environment where stereotypes are dismantled and respect for all is paramount.
The writer is a research scholar and can be reached at rehantahir83@gmail.com
