Precarious Citizens, Excepted State: Sikh Rootedness in Kashmir After the Chittisinghpora Massacre

Abstract

This dissertation examines the ‘failed’ forced migration of the Kashmiri Sikh community after they became targets of an attack carried out by unknown perpetrators on March 20th, 2000, in Chittisinghpora, a quiet Sikh village hidden away in the mountains of South Kashmir. Claiming the lives of thirty-five Sikh men from the village, the attack was a first for Sikhs who by all accounts had been ‘spared’ the violence of the Kashmir conflict and had been living peacefully in Kashmir Valley for generations. Although no one knows who perpetrated the attack or why, speculation runs rife that its foremost purpose was to trigger a mass displacement of Sikhs from the region. Yet, after days of contemplating whether they should move, the Sikhs stayed. If indeed the aim of the violence was to trigger a mass displacement, then what explains why the Kashmiri Sikhs were not displaced? Using Chittisinghpora as an entry point, my dissertation aims to interrogate displacement as a response to violence. I use the term ‘rootedness’, which Myron Weiner describes as a sort of territorial ethnicity with which people make claims to a space, to describe the Sikh decision to stay and argue the ability (and desire) of people to continue living in a place of violence may be construed as an act of resistance not only to the intended consequence of violence, in this case displacement, but to the violence itself. Examining a failed forced migration, therefore, allows us to understand not only the circumstances under which a community resists getting displaced despite experiencing violence but also how people continue to live in the place of violence. To understand Sikh rootedness in Kashmir, I conducted ethnographic research in Kashmir over a period of eight months in 2018 and follow up visits in March 2019 and 2021, during which I collected over 100 interviews with Sikhs and Muslims in North, South and central Kashmir, and completed several hours of observation every week. Additionally, I collected data from newspaper archives located in Punjab and historical archives located in New Delhi. I explain Sikh rootedness as a function of two main factors: 1) the precarity that comes with being a group that is neither considered the ally of the Indian state nor of the Muslims, which allows Sikhs to negotiate safety and 2) the landedness of Kashmiri Sikhs, and to a lesser extent, their employment in government which are economic anchors. Together, both factors allow Sikhs to assert social and economic agency and maintain a peaceful ‘coexistence’ with Muslims, enough to justify remaining rooted. Although the focus on displacement in migration studies is certainly warranted given the massive numbers of people displaced due to conflict, the fact is that not everyone can, or wants to, leave. Given this, a focus on what keeps people rooted is urgently needed. In the scholarship on Kashmir, displacement has been a predominant theme, given the large-scale exodus of the Kashmiri Hindus (Pandits) following an escalation of violence in the state in the 1990s. This has led to an unfortunate communalization of much of the discourse that comes out of Kashmir, and also sometimes reduced it to a ‘Hindu-Muslim’ or ‘India-Pakistan’ conflict. Sikhs are predominantly absent from this scholarship. Even in the discipline of Critical Kashmir Studies which has sought to focus on the people’s experiences of conflict rather than a religious or statist narratives, Sikhs experiences in and of conflict, remain missing. Understanding their lived experience in Kashmir, therefore, attempts to correct this erasure and also disrupts binary discourses.