Category: ON HERITAGE

Baba Zain ud din Reshi (RA), more popularly known as Sakhi Zainudin of Ashmuqam is one among the most celebrated Reshi Saint of  this land,  who  lived in 15^th century AD. He is one among the founders of the Kashmiri Reshi order and is remembered for his openheartedness and generosity (Sakhawat) for centuries together.

His devotees believe that even today no one goes empty handed from his Dargah which is located magnificently in the lap of the rising hill at Ashmuqam, in South Kashmir. The symbol of the spiritual legacy and wonder of the Kashmiri  Reshi order architecture, the shrine of the Reshi has been attracting devotees from the distant corners of the state  throughout the year while maximum of the devotees gather here during the Urs days (annual days) which  begin  from the  16^th of Zaeth of the local Calendar.

The Urs is always celebrated with full religious honor and cultural gaiety in entire south Kashmir and several glorious functions are held across the valley in memory of this great saint. The most attractive and distinctive function held here is that of lighting up wood torches locally known as ‘Zool or Phrow’.

The entire site of the Reshi Dargh is illuminated with traditionally lighted torches which give the ambience a very different feel and the torches consist of the small polkas of deodar and Kavior (pine) wood.   In the practice, the small pieces of the wood are first bundled and fixed on the tip of a long wooden rode. The    devotees than hold torches in their hands  and throng the shrine in Processions  with  raising slogans, ‘ SHAH  SHAH ZAIN UD Din  SHAH’ WALI WALI ZAIN UD DIN WALI. They run in chores with rhythmic body movements similar to the Sufi whirling.

This practice begins immediately after sunset when the evening prayers are over.  The entire lighting scene, slogans and Sufi whirling gives fills the air with spiritual feel. The philosophy behind observing of this Reshi ritual is to symbolize success of truth over the evil. It is not only here at the Dargh, but the ritual of lighting torches is held all over the south Kashmir and some parts of North Kashmir as well where the saint is being revered by devotees.

In the Reshi order, Baba is recorded as the second dreariest friend of Nund Rishi- the highest regarded saint of Kashmir.  Baba Zainudin was born at Bounderkote Kishtwar as a Rajput Hindu named Zai Singh. He also entered into Rishi fold at the hands of Nund Rishi. He was asked to report at the cave of Aishmuqam where he could meditate in search of the truth. When he reached the cave, he saw it filled with snakes. Baba told them that this cave had now been allotted to the saint so please leave the spot. Snakes left the cave for the Baba where he meditated for years and attained the enlightenment. He then came to be known as Sakhi Zain-ud-Din Rishi.
Sufi devotees believe that no one goes empty handed from Baba’s shrine. Baba’s shrine is located midway in the lap of Aishmuqam hill. He is learnt to have left for heavenly abode at the same site, however the details about his funeral rites are a mystery. Historians say that when his body was put into the coffin, it disappeared. Later Baba appeared in a dream of one of his friends and told him that dig the grave where the coffin lies and later same was done.
Baba abstained from other things and worshiped Allah only. He searched for the truth and attained the favors of the Creator in the blue forests and in the cave. He restrained from eating non vegetarian and would consume very small quantity of vegetables thus following his spiritual mentor who is believed to have consumed considerably less food in his entire lifespan.

At the shrine of Zain-ud-Din Rishi is preserved a relic called ‘wooden-bread’ and  it is recorded that the saint used to tie it with his belly when he had nothing to eat.
A mysterious rod known as ‘Asa Sharief’ of the Rishi is also learnt to have been preserved inside the shrine which is hardly shown to anybody. But some of the local residents claim that they have seen it about thirty years back. They claim that it is like a magic rod and when you hold it, it would pull you upwards. It was exhibited thirty years ago when the area was experiencing a major draught and a big congregation was held at the shrine and during special prayers. This rod was exhibited to get rid of the natural calamity.
The Aishmuqam shrine not only houses the rod, it also has several other relics of Zain-ud-Din Rishi that include a bow and arrow, wooden bread, coffin and skull of the lamb. The shrine itself symbolizes the grace of the Reshi order of wooden architecture of Kashmir where the tombs of the saints are magnificently adorned with classical wooden ornamentations.

The superstructure has got the pyramidal type of roofing in four tiers with each successive tier diminishes in size and finally gives culminating into the rising steeple of the pagoda order. The people here have been impressing upon the concerned authorities to preserve and conserve the relics of the saint and shrine on scientific lines.

The Kashmiri village architecture was once no less impressive and interesting given its beautiful locals, traditions life styles, wonderful, social, cultural and architectural heritage that remains well documented in the most acknowledged catalogues across the globe. It was quite distinctive and indigenous in nature and presented the finer nuances in the construction patterns as well as composition of buildings. Unfortunately we could not preserve any such village sight which could have depicted the classical social and cultural image of our traditional lifestyle.

It is easy to create model villages and in the near future  we can have more and more  model villages not because the government is sponsoring  such ventures but because of the rural development  where  horticulture, agriculture and other fields  are advancing rapidly and are seemingly achieving a  process of rebirth. The developments in these fields has been changing the scenario not only of the villages but of inhabits also.

Those days are gone when villages were looked down upon by the urban population. Till recent times, the village people were economically and socially backward than their urban brethren. However, the advanced horticulture and government services which were adopted by village people have changed their living standards to a large extent and as a result, today’s villages have changed their socio-cultural makeup and are advancing to match with the urban trends and sometimes superseding them.

In its very literal meaning, a village refers to a hamlet which in Kashmiri means is termed as ‘Gaem’. A small hamlet within a village is called Pur which occasionally may also mean a full village as well.  However, a complete village would be one that is inhabited by the people of almost every caste and trade. The following castes and craftsmen make a complete village:

Peer (A Muslim spiritual guide), Pandith (A Hindu spiritual guide), Gor (Hindu priest who attends funerals), Malla or Moulvi (A Muslim Imam who leads the prayers), Grucce (A former who attendants the lands), Gur (Milkman),Puohul (shepherd), Khar (Blacksmith), Chhan (Carpenter), Telwani (oil merchant), Naid (Hair Cutter), Galvan (Horsemen) Konil (Makes Kangaries and Baskets), Waza (chefs),  Woover (weaver of blanket).

The people of these different trades live in different mohalls of a village which are denoted by their respective trade names.  Almost every village in Kashmir valley has a fine location and are situated amidst trees including chinar, walnut, apricot, popular and willow- these varieties of flora are very commonly found in nearly all villages. A Sufi saints tomb, Mosque and Temple are few religious shrines seen in a village. The natural water facilities include the fresh water streams besides springs, ponds and lakes.

The most important feature of a village is its glorious architecture consisting of village houses and village storages. The noteworthy feature of an olden village, besides other things, are its mud and thatch houses sometimes covered over by wooden singles and earthen tops.

Sir Walter Lawrence, who has extensively toured Kashmiri villages during Maharaja Pratab Singh’s period, has given an interesting picture of village houses. He writes, “The houses are made of unburnt bricks set in wooden frames, and timber of cedar, pine and fir, the roofs being pointed to through of snow. In the loft formed by the roof wooden and grass are stored, and the ends are left open to allow these to be thrown out when fire occurs. The thatch is usually of straw. Rice straw is considered to be the best material, but in the vicinity of the lakes reeds are used. Near the forests the roofs are made of wooden shingles, and the houses are real log huts, the walls being formed of whole logs laid one upon another, like the cottage of the Russian peasantry. Further away from the forests the walls are of axe-cut planks fitted into grooved beams. Outside the first floor of the house is a balcony approached by a ladder, where the Kashmiri delights to set in the summer weather. Later the balcony and the loft are festooned with roofs of dry turnips, apples, maize-cobs for seeds vegetable marrows and chilies, for winter use. Sometimes in the villages one finds the roofs of the larger houses and of the shrines (Ziarats) made of birch bark with a layer of earth above it. This forms an  excellent roofs and in the spring the housetops are covered with iris, purple, white and yellow, with the red turk’s head and the crown imperial lilies.”

He further adds that, “In some of the larger and better houses there are pretty windows of lattice-work, open in the summer and closed by paper in the winter. As spring approaches the paper is torn down and the windows look ragged and untidy. On the ground floor the sheep and cattle are penned, and sometimes the sheep are crowded into a wooden locker known as the dangij, where the children sit in the winter and where the guest is made to sleep, for it is the warmest place in the house. One might imagine that the Kashmiri houses are neither comfortable nor healthy, but as a matter of fact they are warm enough. In the summer weather the houses are airy, and as winter comes on the chinks are stopped by thatch and grass and the dwelling is kept at a hot-house heat by the warm breath of the cattle and sheep, which comes up through openings from the ground floor to the first floor where the family lives. Some houses have fire places, but as a rule the villagers depend for warmth in winter on their sheep. For lighting purposes they use, oil and in the higher villages torches made of pine wood are employed”.

He further adds that, “In fact the thatched roofed houses were most common in villages, the birch bark roofs were seen only on religious shrines. Almost all the ancient village houses are rectangular in plan facing commonly to south and rarely to east, but never to north or west. Their shrines, excluding mosques and temples also face south. The site plan of the houses was measured in Asta’s (a local measuring unit equivalent to 2 fts) the plinth was formed of local stones called Kashir Ken (a bolder stone) usually extracted from nallah beds. Over the plinth was placed a row of wooden logs, called locally as Das. It served as a DPC which locked the plinth. The Das was followed by brick pillars. The plinth was kept wide so was made the brick pillars, the minimum width of the walls measured one gaz (about one meter).The gaps in between the brick pillars  were covered by Inderdus (earthern wall)”.

Like towns and cities the villagers also preferred to have their houses double and triple storeyed. The ground was usually occupied by cattle wealth while the other two storeys by the inmates. The upper floor which was called Kani was being used in summer while the first storey was useful for winters. There were various rooms of the house named by their Kashmiri terms as: Tanab – Common room, Dankuth – Kitchen, Bankuth – Store room, Gan – Cattle room, Mandow – A big room, Pacehh Kuth – Guest room, Mud – Pen.

Nowadays, things have changed, the villages have not only lost the glorious sites but its traditional architecture as well.  Steps  are required to be taken to explore few ancient villages which may be existing in any corner of this valley  and bring them under the purview of heritage preservation net so that next generations can also have the glimpses of their ancient village sites and its architecture.

Kashmir has rightly been described as ‘the land of fruits and flowers’. Its environment and climate has provided greater facilities for horticulture and floriculture industry to grow more rapidly when compared to the neighboring states. Scores of varieties of colorful flowers and delicious fruits are cultivated on its fertile and much suitable lands for such varieties.

However, in the race of cultivating commercialized fruits and flowers, the land has been losing several varieties of century’s old traditional fruits. And there are such traditional fruits the production of which has considerably decreased. In this context mention may be made of Kashmir almonds and grapes, which once were grown here abundantly.

The plateaus of Srinagar, Budgam,  Pulwama, Pompur and Tral were once known as the almond belts of Kashmir. The almonds cultivated in these areas were famous for their superiority of taste and were very popular with the consumers.

Unfortunately  most  of  the almond orchards  in these  home belts  have extinguished  and lands have been vacated  for the other commercials crops and fruits . During the extinguishing period no efforts were made to re plant the almond trees.

There cloud be several other reasons for not restoring the pristine glory of this tradition fruit industry, but one must say that the indifference of the farmers and government apathy towards the almond orchards has contributed to the destruction of this fruit culture in Kashmir.  In fact certain individual and media efforts had been made to make people aware regarding the rich traditions and to preserve this culture here, but more is needed on an institutional level to promote the dying almond culture.

Almond trees are the first blooming fruit trees and an enchanting sight that lends glamour to the spring in Kashmir, almond, known as the king of nuts among dry fruits, is a highly nutritious food. It is rich in almost all the elements needed by tile body. It is an effective health-building food, both for the body and mind and a valuable food remedy for several common ailments. Almond is a complete food with different types of healthy fats, minerals, vitamins, calcium, carbohydrates, proteins, fibers and other health secrets in it, which can help us fight various diseases right from the problem of memory loss to the siemens loss. Almonds help reducing the risk of heart disease, diabetes, and some chronic diseases. It also rejuvenates the skin, gives it a glow and helps us in looking younger. If almond paste is regularly applied to the skin, it helps in preventing wrinkles, pimples, black heads etc.

It was because of these qualities, almond (Baadams)  were  grown  here in considerable quantity.  This plant has been favored here by suitable land and environment.

Its cultivation was once so popular here that it has became the identity of Kashmir and  its  motif has been very popular among maximum designers and is displayed on a variety of Kashmir artifacts more specifically on Kashmir textile and metal Works.

Steps are needed to be taken  not only to revive  but to  encourage culti¬vation of this traditional fruit of Kashmir side by side with the more commercialized ones.

No doubt that Sharada Peeth temple has significant spiritual and cultural importance for Kashmiri Pandits, for the general visitors it is an architectural marvel turned into ruins and signifies the medieval period ‘Temple Architecture’ of Kashmir.  In its appearance, it looks like the ‘Sun Temple’ of Martand and has a close architectural resemblance with it. The temple symbolizes the grace and zenith of the medieval period temple architecture of Kashmir.

Sharada Peeth is an ancient Hindu temple which is believed having served a centre of learning. It is situated on the other side of Line of Control (LoC) in this land called in the Pakistani administered Kashmir.  The temple is currently abandoned and lies in ruins.

The length of the temple is 142 feet with a width of 94.6 feet. The outer walls of the temple are 6 ft. wide and 11 ft long and there are arches with 8 ft. in height.

There are competing theories regarding its history as some historians believe that it was built during the  Kushan era which corresponds to 1st century AD – 4th century AD. However, there are other historians who say that similarities between Sharada Peeth and the Martand Sun Temple suggest that these were built by Lalitaditya during 8th century AD.

What nearly all historians believe is that the site had served as a symbol of learning from early on. But so far as its architectural style is concerned, it can be attributed to the period of Maharaja Lalitaditya of Karkota dynasty.

The temple, many theories suggest, is dedicated to the Hindu goddess of learning, Sharada. Sharada Peeth was one of the foremost ancient Temple University of Kashmir hosting scholars from distant lands, such theories suggest.

Sharada Peeth is about 150 kilometres from Muzaffarabad, the capital of Pakistan-administered Kashmir and 130 kilometres from Srinagar, the capital of Indian-administered Jammu and Kashmir.  It is about 10 kilometres from the Line of Control which divides the Pakistani and Indian-controlled areas of the former princely state of Jammu and Kashmir. It is situated 1,981 metres above sea level, along the Neelam River in the village of Sharda, in the valley of Mount Harmukh, which Kashmiri Pandits believe, is the abode of Shiva.

Most of the ancient monuments of Kashmir demonstrate a very strong ancient Grecian influences. P N K Bamzai, the noted historian of the land, states that ‘the characteristic features of the Kashmirian architecture are its lofty pyramidal roofs, its trefoil doorways covered by pyramidal pediments and the great width of its inter-columniations. That it had been influenced by Greek and Roman styles is evidenced by the close resemblance which the Kashmirian columned bears to the classical perstyle of Greece’. The ancient monuments of Martand, Avantipura and Pattan are such evidences where Grecian architectural influences are very much evident’.

Ancient Kashmiri architects are believed to have borrowed the style form the Bactrian and Indo-Greeks during the occupation of its frontier lands. Famous archaeological monuments are the ruins of temples constructed in medieval period (600 to 1338 AD). The material used in these temples is different from Harwan, Ushkar and Hutmur sites. These temples are constructed of magnificently chiselled massive stones. Most of the temples are rectangular and quadrangle in plan and usually consist of a single chamber with a portico.

The main edifice is surrounded with a cellular peristyle, some temples are circular in plan while many don’t possess any cellular peristyle. Walls are built of massive stones kept externally plain while the internal portion of the cella is also plain and the interior of cellular peristyle are surmounted by a sloping cornice usually decorated with rows of geese, alternating with rosettes and Kirimukhas: doorways of the temples are mostly rectangular surmounted by trefoil arches, bays are completely absent in these temples roofs were exist are seen mostly pyramidal while the columns are either smooth or fluted.

A cella to house the image of the deity (Garbha-Griha) and often a small hall in front for the worshipers (Mandapa) were regarded adequate for a simple Hindu temple. The ornamentation of these temples has been largely naturalistic delineating, with a conspicuous zest, human and animal forms. The representation of living beings, mostly of their god or goddess and scriptural injunction is very common in these temples. These temples mostly formed the Doric, Gandhara and Poguda style of construction.

One more interesting feature of these temples lies in their superb locations as these temples are imposed either on lofty plateaus or on river banks adding a lot to their glory. According to R C Kak, ‘the medieval architecture of Kashmir depended for its effect upon (i) The simplicity and unity of design, (ii) The massiveness of stone used (iii) The finish of dressing (iv) and last but not least, the natural beauty of the site chosen for the erection of the temple.

The Sharda temple also possesses almost all these features which the other medieval period temples carried.  This type of architecture is a distinctive style which is hardly found beyond its borders.  It has got a fine location too.

The recent decision of the government of Pakistan to open up a corridor for people and devotees to visit the Sharda temple is a welcome step and needed to be appreciated. In a civilized society, the cultural and archaeological sites that hold so much of historical significance should be open for every one so that people are able to explore the composite cultural that share.

The artistic zeal of the people, who lived here centuries ago, can be well traced from the magnificent Terra-Cotta art discovered at some places in the valley. Terra-Cotta art is thus one of the earliest examples of art in Kashmir and it is found in the shape of Tiles as well as in Sculptures.

The specimen of the art speaks of advanced art tradition which has been indigenous to the people living in Jammu and Kashmir, it is generally believed, was introduced by Kashmiri craftsmen. Though no specific information about the trend is historically proven, it is generally said that the art was a result of the creative aptitude of the craftsmen of Kashmir.

Terra-Cotta art is, undoubtedly, a highly professional art that strives on themes apart from religion. The specimens have been recovered from dozens of places in valley. The art involved not only the preparation of stamped moulded bricks but miniature sculptures too.

Terra-Cotta art is broadly classified into two types.

The tiles are major bricks which are sometimes moulded and sometimes given a concave shape. The back of the Tile is clean; the face of the tile is divided into panels. These panels are stamped into various motifs which include human, animal and floral pictures. These motifs are raised in a low relief.

The Terra-Cotta Tile art specimens were first discovered in 1921 at Harwan Plateau. This was a Tile pavement. The shapes of the tiles were determined by their location within concentric circles, with most about 30.0-46 centimetres long. According to R C Kak, the excavator of the site, they occupied an area of around 49/ 38 meters. The moulded Tiles depict the life of upper class, in as much as we find figures of hunting horsemen, men and woman sitting on a balcony and enjoying perhaps the beautiful landscape and listening to music from female musicians and recitals of dancers. Apart from these motifs there are motifs of musicians, animal’s, lotus and also aquatic scenes.

Another Terra-Cotta discovery was made in year 1979 in the forests of Liddru Pahalgam. It revealed a similar Tile Pavement but with less advanced craftsmanship. The hunting scene and mythical animal motifs are the dominant motifs stamped on the faces of these Tiles. The Terra-Cottas of Hutmur, few kilometres below the Liddru valley on the banks of Nallah Lidder which were discovered in 1986 depict more advanced motifs.

The standing human and mythical postures besides the branches of grape trees are the most common motifs on Hutmur tiles. Terra-Cotta tiles were also discovered at Donipathar (Pahalgam) Gurveit (Budgam) Kral Check (Anantnag) Takyabal (Pulwama).

More recently a beautiful Terra-Cotta pavement formed of brilliantly stamped tiles depicting variety of natural and mythical motifs was discovered by State Archaeology Department on the top of Kutbal hill (Anantnag). The size of the Tile brick of this site is small as compared to other sites, but the themes and images stamped on the tiles are more wonderful than any other site. Those who see these Tiles, as I have also seen them, are mesmerized by the advanced motifs on them. The motifs of standing figures are wonderful and speak of some highly advanced civilization which, in no way, is less advanced than the Harwan site.

These Tiles are baked and are found at many places within the valley limits. Their discovery means that brick making has been the earlier art of the land, either the result of a gradual evolution with the local artists or introduced by some skilled foreign artists.

Whosoever introduced this art in this mountain bound valley has been highly artistic, besides, the stamping of these Tiles is no less an extraordinary skill. The specimen of this ancient Terra-Cotta Tile art has been attracting archaeologists from the far off lands. Almost all scholars after observing these Tiles will say that it is not the work of folk artists. They would agree with me in assuming that it is the work of highly civilized artists.

Apart from Terra-Cotta Tiles, the Terra-Cotta Sculptures are also astonishing. These are masterpieces produced from moulds carved by hand. The miniature Terra-Cotta heads and sculpture were found firstly at Ushkar (Baramulla). Later on, few such specimens were also found at Parihaspora (Baramulla). The more wonderful Terra-Cotta Sculpture discovery was made at Ambrin (Akhnoor). These include few Terra-Cotta heads. Recently several heads were discovered at Latipura (Pulwama) by the experts of State Archaeology Department.

The Terra-Cotta heads and fragments recovered from these sites consist of pieces of human busts , covered with drapery or partly covered or even nude, broken busts  of princes, princesses, attendants of Buddhist deities , Buddhist mendicants in their draped robes, elaborate decorations that once might have been personal ornaments such as crowns, necklaces, armlets, bracelets, ear rings and the like.

I have seen these artefacts at SPS Museum Lal Mandi Srinagar and at Dogra Art Gallery, Mubarak Mandi Jammu. Like Terra-Cotta Tiles, these Sculptures also appear to have been made by highly civilized artists. Their features are closely related with Hellenistic art which the scholars believe were cultivated here during early centuries of Christian era. Such artefacts are also observed to have been commissioned during the early centuries (Circa 200-500 AD).

No doubt we may belong to different faiths, beliefs, creeds and classes but we should never forget that we all represent one culture and one language and are known as Kashmiri in the entire globe. This is our basic identity and we should be proud of it.  Our culture is rich and needs to be celebrated rather than sidelined under the influences of other cultures and languages that travelled to this land from other areas.

This is what is happening, the century’s old culture and language of this land is being encroached upon and we have been welcoming the onslaught with a strange love for that which isn’t ours. No doubt that cultures and languages assimilate from each other and thus enrich their ambit but disowning one’s own culture at the cost of adaptation of any entirely new culture is not only stupid but suicidal as well. We should not forget that the external cultural invasions have already damaged the traditional identity of this land and its people for the reason that while we had to take the good influences and try to enrich our culture, we simply began a mad race of entirely replace our own culture. May it be the western or Hindi, Urdu or Punjabi cultures of the subcontinent- all have overpowered Kashmiri dialect and culture and occupied the major positions.

Such cultures have cast a shadow on the intellectual assets of this land as well. We have lost several cultural assists to modernization and the glimpses of traditional art of living are rarely seen in some far-flung villages which are free from the assault of external influences. The traditional knowledge systems, the beauty of the folklore and the rich heritage is all but at the verge of ruin here.

Ironically the people who have been following and preserving Kashmiri culture and language have got no basic education in their language and culture and have no written scripts of their language. Whatever they have learned, they have grasped it from the lap of their mothers. In fact they cultivate it not by its writing traditions but by the oral traditions. It is in the remote areas where our cultural traditions are still being preserved though it has suffered heavily in our towns and cities.

Unfortunately we are not in a position to safeguard our indigenous culture and language from the assault of bigger, more prominent foreign cultures which now draft the universal parameters of education and knowledge. However, it is very strange that when smaller cultures and languages have survived such onslaughts in the rest of the world, why than Kashmir seems helplessly succumbing to such trends. No doubt that we cannot stay cut-off or aloof from the world cultures but one of the prerogatives has to safeguard, celebrate and cherish what we already have.

We need to safeguard our traditions in our home and discourage those foreign trends which have replaced the originality. In schools and colleges we need to promote formal education especially the scientific knowledge and temperament and leave the promotion of the Kashmiri culture and language to the society. It is the responsibility of the society to take care of its language and culture and can be easily done if we are conscious of what is ours while not shying away from what is reaching us from outside.

Those nations are listed as civilized nations which care for their history and language. Arabs, Iranians, Egyptians, Greeks, Romans, Chinese, Japanese and few other advanced countries have always taken due care of their respective identities alongside their endeavors to understand and assimilate the richness of other cultures as well.

Grecian and Romans, who once controlled most of the ancient world, carried their home script and language to far-flung areas. The ancient culture materials revealed form Grecian controlled areas carried Grecian linguistic and scriptural evidences. Almost all coins and epigraphs of that period found in sub-continent areas are inscribed in Greek scripts. The language is said to have been the language of the ruling class, where the language of the subjects was prakit, which was written in Khroshti. This language was also placed side by side to the official language to regard the sentiments of their subjects.

The tradition continued during Persian and Arab occupations wherever they went to rule. They carried, with them, their language and cultural traditions. Their respective histories and languages are well documented even in our lands. But we are the people who have not only neglected our glorious history but our languages too. While neglecting our rich traditions we opted for foreign cultural traditions

In today’s Kashmir, parents encourage their children to speak either in Urdu or English, deserting their own language and with that deserting a whole cultural ethos that comes along the nuances of a language. The expressions picked by the children thus lack the authenticity of culture and are sometimes totally misplaced. One has to understand that every languages has its own rich reservoir of expressions and nuances and even if we teach our children foreign languages, we can’t brush aside the cultural gradations altogether. As a result, we are approaching a time when our children might not be in a position to express themselves fully.

It is high time that we, as a conscious society, must take measures to ensure that this rich culture and language is given due respect and is promoted not just individually by collectively as well. Our institutions must also ensure that the rich heritage we have isn’t overshadowed by the external influences.

People of Kashmir are a peace loving nation with a documented history of about six thousand years. Archaeologists and historians who are engaged in the study of Kashmir history and culture claim that Kashmir is an old nation which, according to them, has a well documented history of six thousand years.

In ancient times, it was known as ‘Kapin’ or ‘Kash’.  The valley, with the passage of time, came to be pronounced as Kasheer. This civilization flourished on the banks of its ancient river called Hydaspes  by Greeks, while in its ancient indigenous records it is called ‘Vitasta’ and Vyeth by its inhabitants.  Although its official name is Jhelum now, locals still pronounce it by its classical name of Vyeth.

Verinag the famous spring of south Kashmir is its main source, which lies to the extreme of south Kashmir below the Pir Panchal range. One of the characteristic feature of Veyeth is that it is always calm, mostly from Khanbal to Khadinyar. It looks like it is sleeping, but to the two extreme ends Veyet assumes roaring magnitudes.  It is violent, one can say, on two extremes.

The land carries the remains of oldest civilizations which were unearthed by archaeologists on the plateaus of Burzhama, Harwan, Kutbal and Semithan. It has got the oldest literary evidences of Nilmatpura and Rajtarangini which, apart from detailing the various nuances of the valley, records important historical events of our neighbouring nations.

This is the nation which besides having its own indigenous history has its own records and well developed scripts and traditions which cannot be downgraded. No doubt politics played a great role in ruining the centuries old identity of this nation time and again, but nothing can destroy the recorded history and neither can anything omit its legends from its annals. The historical of this place are filled with the details of political and cultural achievements of King Ashoka, Konshika, Lalitadatiya, Awantivarman, Kalsa, Richna, Budshah, Shahab-ud-din, Yousuf Shah, Akbar, Jahangir and Shahijahan.

Its institutions which not only provided education to its own people but people of neighbouring countries also felt privileged when they could avail the opportunity to learn in these institutions. Throughout its history Kashmir has produced great scholars, who, during their respective times, were accounted for international repute. Sheikh Yaqub Sarfi and Baba Dawood Khakis contributions towards Islamic and Sufi literatures are still considered as outstanding while as a number of great theorists including Shaivite philosopher Abhinavagupta who founded the basis of Indian theory of aesthetics.

The valley of Kashmir has served as home for Sharda, Sanskrit Persian and Arabic scripts and literatures and produced great poets and writers as well.

This land has been fertile were wisdom of its people solved many a big issues of international level. Buddhists not only found this land as ‘the best’ for meditation but they could also solve the internal differences in the calmness of the ambience of this place. It was the result of international Buddhist conference held during the time of Kanishka in 1st century AD that Buddhist thought was revived and restored in a new order called ‘Northern Buddhism’ which later flourished in the lands of Tibet  and China.

During the 14th century AD, the Muslim missionaries also found this land peaceful and they arrived along with their families and cultivated the message of oneness of GOD.

This land, which is millions of year’s old age and bestowed by nature with glorious climate and fine environment, has unfortunately found itself in an unending quagmire of conflict and hopelessness. It has been feeding its people since 4,000 B.C and now it is caught between two nuclear neighbours always ready to pull the trigger anytime.

To quote Azad, the famous Kashmiri poet, he says

Kalhan Gani Te Sarfi, Sarab Ker Yem Aben

Sui Abb Sani Baphat Zahray Hilal Asey

(The waters of this land that nourished Kalhan, Gani and sarfi like legendary intellectuals- how can its waters turn poison for us now?).

This land was consolidated in 1846 and given the name- The state of Jammu and Kashmir- with its composite and distinctive cultural identity.   It has got its own constitution, which needs to be preserved and restored in its original form, tempering of its constitutional identity means weakening of its cultural identity as well.

There are several books and research papers available on Kashmir history and art, but  the traditional  Kashmir architectural has not been explored to such an extent even now and there are only a fewer details that give an inside view of the styles and designs, the materials  used in traditional architectural wonders of the vale. In fact the religious architecture, more of olden periods of this land, stands already documented and well researched, but the common households in villages and urban architecture has not been attended in that detail.  On the other hand we are losing the traditional architectural evidences rapidly.

Kuth, the traditional wooden granary is one such aspect of the olden Kashmir village architecture which is fast disappearing.  There are no new constructions of Kuth while those that have survived the onslaughts of weathering etc are also not taken care of.  This architecture tradition is also related with local agriculture and during the harvesting of the paddy fields, the paddy heaps are first collected in the khal ( paddy granary ) , where the seeds from the  paddy bunches The hard stem used in the process is called Mound, measuring 6 to 12 feet in length and 1 to four feet in width is first laid in a straight way, adjacent to the paddy granary. The stocks from the granary  layers are pulled in small heaps and then the formers involved in  the husking practice  will catch hold of their respective bunches and push it with force  to  the stem for few times till the seeds are completely detached from the bunch.  The seeds collected are then lifted to the wooden storages, called locally Kutch.

Kuth is a wooden structure completely built of wooden loges and wooden sheets.  The structure is square in plan, raised with large wooden sheets, supported by large wooden columns standing at its four corners. The super structure sometimes is single chambered, while some times formed of two to four square chambers. The roof is always in double shape in a slanting order and covered over with thatch, while some times covered over with metal sheets. Usually the opening to the chambers is from the top, and rarely by its side. Kutch is built single and double stored and sometimes decorated with wood works.  Although very little has been left of this wooden granary heritage due several reasons, but the neglected evidences of this heritage are still found in the distant villages mostly in south Kashmir.

This interesting wooden heritage not only needs to be documented but also preserved for the future generations.

There   is an ancient Kashmiri proverb ‘Khal Chhu Maethaan Phal Muklit’ which literary means  that the fruits  turns sweet but only after its stocks are  finished.  Khal in local traditions refers to the paddy storage, where the harvested stalks are first collected and stored temporarily in pyramid shaped heaps.  These heaps of paddy are locally called ‘Gyien’ and it is widely believed that the rice when stored in such storages not only makes rice tasty but also enhancing its quantity and quality.

During the harvesting of the paddy fields, the paddy heaps are first collected in the khal, where the   seeds from the paddy bunches is separated by pushing the bunches against hard stem. The hard wooden stem called locally ‘Mound’, measuring 6 to 12 feet in length and 1 to four feet in width is first laid in a straight way, adjacent to the paddy granary. The stocks from the granary  layers  are  pulled in small heaps and then the farmers get into the husking practice  and will usually catch hold of their respective bunches and push it with force  to  the stem for few times till the  seeds are completely detached from the bunch.  The separating of the paddy seeds is a bit difficult practice, which is performed in groups. The seeds collected are then shifted to the wooden storages, called locally Kutch.

There are farmers engaged in husking of paddy, while there are several carrying their respective paddy produce to store it in khal.  During this season, the village beggars are also seen moving around the large granaries collecting their respective alms. It is during the harvesting season that the hustle and bustle of the villagers is seen at its highest at these huge granaries, which are locally referred to as khal.

Khal is basically a small place of walled hard, land suitable for temporarily housing of the harvested paddy and it is at this identified and enclosed palace that the heaps of the paddy are kept for weeks and sometimes for months together. These heaps are formed systematically in layers one after the other till a huge bundle is raised in a pyramidal shape, which looks like of a beautiful temporary structure.

The Zamindars and Farmers, during the harvesting of their respective paddy farms, collect their crops in the Khal and make large systematic heaps of these crops, for temporary storage.   During the harvesting season, a wonderful collection of these heaps emerge in large numbers in the paddy cultivating areas of the Kashmir valley.

It has become so popular in Kashmir culture that there are various assertions and examples driven from the same practice- for instance- when somebody is asked, to spend more and he is not in a mood to do so, he will just say ‘Yeit Chha khal’ which means- do you expect me to be like a Khal or in other words ‘there is no extra stock’. Similarly the saying that ‘‘Khal Chhu Maethaan Phal Muklit’ meaning that harvest collections turn sweeter after expiry of the stocks.

Since the paddy cultivation in the valley lands has decreased considerably and as such it has had its effects on the Khal culture of the rural Kashmir as well. Besides, the advent of new agricultural technologies has also badly affected the tradition. The traditional ploughs, used for ploughing,  the wooden hammers  used for levelling  and other such equipments’ have also been over taken by the new and updated technologies.

While the world is suffering the onslaughts of global warming and other destructive environmental phenomenon and several species of animals and birds are at the verge of extinction, here in Kashmir, we too are witnessing strange environmental issues that might rob us of the variety of fauna that we traditionally have had. The environmentalist may be better informed but locals in Kashmir have been noticing a strange decrease in Eagle populations of this land. Most of the village people say that the eagle population has considerably decreased in the past few years. What can be the reason we do not know but there are visible signs of environmental degradation in this once ‘green valley’ buzzing with pure water streams and fresh water lakes.

People are of the opinion that from several years, there has been a gradual decrease in the number of eagles sited in here.  Since eagles used to be a resident bird of this glorious valley and we could see them flying in large flocks over  our fields, there absence is definitely noticeable. One can not say for sure as to what was causing the decrease in the number of eagles in Kashmir- maybe the environmental issues of the mobile towers or something else, or their migration for some reason, the presence of the bird has however got confined to only a few areas and only a few occasions.

My friend, Ab Rashid sheikh, a poultry farmer who  is a passionate bird watcher and has great love for pigeons and chicken seems to second my claim and states that he has been observing the gradual decrease in the number of eagles in Kashmir valley. “Earlier my chickens were often afraid of the eagles who found them as easy prey and would feed on them regularly, even in the broad day light. But for last several years, I am a bit relaxed because it is now rarely when we have to make noise to quell such attacks. But at the same time, it is a serious worry as well,” he says.

Some of the environmentalists and bird experts are of the opinion that like many other bird species, eagles too are endangered. They however do not know for sure as to what could be the causes for such a tragic trend and apart from the high levels of pollution and also the installation of signal towers, not much is really known about this phenomenon.

Eagle is believed to be a resident specie of the valley, which was found so commonly here and during the olden times five species of Kashmiri eagles were spotted nearly everywhere. These included the Fishing Eagle, Common Eagle, Steppe Eagle, Crested Serpent Eagle and White Beaked Eagle. These days, as claim the people, this bird has lost its popularity in valley lands and it is only a few varieties of eagle that are rarely seen anywhere.

It is pretend mention here that in olden times not only eagle but its features were also very popular among Kashmiri writers. The Kashmiri writers used to write with eagle feather which was traditionally considered as a sign of good fortune.

Let’s not forget that like flora, fauna too needs preservation and efforts must be made to undertake studies to unearth the reasons behind such trends.