INTERNATIONAL JOURNAL OF LATEST TECHNOLOGY IN ENGINEERING,

MANAGEMENT & APPLIED SCIENCE (IJLTEMAS)

ISSN 2278-2540 | DOI: 10.51583/IJLTEMAS | Volume XIV, Issue VIII, August 2025

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Depiction of Kashmiri Identity in Diaspora Works

Aabirou Jahan

M. A English, Central University of Kashmir

DOI: https://doi.org/10.51583/IJLTEMAS.2025.1408000053

homeland. This study celebrates the resilience, cultural pride, and communal strength embedded in these narratives, offering a

detailed and accessible analysis that reflects the transformative power of Kashmiri diasporic literature.

I. Introduction

Indians have a long history of migration to many parts of world. According to the report of United Nations, India is the largest

country of origin for expatriates and immigrant communities. From the shores of the subcontinent to the farthest corners of the

world, the journey of the Indian diaspora unfolds as a saga of resilience, enterprise, and cultural vibrancy. Spanning centuries, this

diaspora has left an indelible mark on the historical landscape, while simultaneously shaping the present and influencing the future.

The Kashmiri diaspora emerged from the forced displacement of approximately 300,000 Pandits during the 1989–1990 exodus, a

period of intense insurgency in the Kashmir Valley that shattered deep emotional and physical connections to a homeland renowned

for its tranquil Dal Lake, the vibrant autumnal chinar trees, and a rich cultural tapestry often hailed as “paradise on earth.” This

intelligence, often referred to as emotional intelligence, plays a crucial role in an individual’s personal and professional success. It

encompasses qualities such as self-awareness, empathy, emotional regulation, and interpersonal skills. One of the key factors that

necessitates a focus on socioemotional development in India is the diverse and complex social fabric of the country. India is home

to diverse cultures, languages, and socio-economic backgrounds. This diversity often poses challenges in interpersonal relationships

and communication, requiring individuals to develop empathy, tolerance, and understanding” (IKS Reference, 2023). I employ IKS

to analyze how Kashmiri literature fosters emotional resilience and empathy, enabling the preservation of cultural identity amidst

the challenges of exile. This framework’s emphasis on tolerance and understanding is particularly relevant, as it mirrors the pre-

exodus communal harmony these narratives seek to reclaim, offering a lens to understand the emotional depth of displacement.

“Diaspora Book: Displacements” (2020) offers a therapeutic perspective, asserting, “Whether it is by choice or otherwise, the

Diaspora expatriate has committed atrophy on himself, and the healing, if there is one, is in the empathy and mute admiration of

healing potential of these narratives, reinforcing diaspora consciousness—the emotional and cultural tether to Kashmir—that fosters

a sense of belonging and security. This perspective relates directly to the article by addressing historical injustices and providing a

therapeutic outlet, making it accessible as a standalone narrative of resilience.

Dr. Sandhya Tiwari’s scholarly articles, sourced from Research Gate, provide critical comparative insights that enrich this analysis.

In “Constituents and Issues of Identity Construction among Diaspora Communities in Amitav Ghosh’s Novel “Sea of Poppies””,

Tiwari delves into the processes through which diaspora communities construct identity, emphasizing memory, adaptation, and

negotiation as key mechanisms.

The idea of “being” or “becoming” of identity is a relative term that is affected by time and space. The interface and existence of

the two places cultivates conflict of identity in the person. No one can be independent of his/her identity of past or present. It is the

political, cultural and social scenario of the place and time that will impact the individual’s identity. Consequently, identity relates

INTERNATIONAL JOURNAL OF LATEST TECHNOLOGY IN ENGINEERING,

MANAGEMENT & APPLIED SCIENCE (IJLTEMAS)

ISSN 2278-2540 | DOI: 10.51583/IJLTEMAS | Volume XIV, Issue VIII, August 2025

www.ijltemas.in Page 438

Tiwari’s “Migration and the Impact of Cross-Cultural Experiences in Manjushree Thapa’s “Seasons of Flight”” (2023) explores

how migration influences identity through cross-cultural interactions, stating, “Diaspora literature revolves around the idea of a

homeland or a place where displacement happens and deals with the narration of harsh exile.” This article is employed to highlight

the psychological and cultural dimensions of displacement, resonating with the Kashmiri longing for Srinagar. It evolves by offering

a comparative narrative that enriches the understanding of exile’s emotional toll, providing readers with a framework to appreciate

the sensory richness of Pandita’s work and the adaptive strategies in Gigoo’s text.

examines migration’s impact on identity, noting, “Migration… becomes a catalyst for the fragmentation of identities, unravelling

struggles with belonging, cultural boundaries, and the profound impact of political and social factors.” This article is integrated to

explore the fractured yet adaptive identities in the Kashmiri narratives, particularly Waheed’s protagonist. It evolves by providing

a detailed analysis of how political and social forces shape identity, offering readers a nuanced understanding of moral complexity

and belonging struggles, enhancing the article’s depth.

Postcolonial theorists further deepen the framework. Edward Said’s “Orientalism” (1978) critiques the West’s misrepresentation of

Memory as Cultural Preservation in Our Moon Has Blood Clots

Pandita’s Our Moon Has Blood Clots (2013) is a deeply moving memoir that chronicles the 1989–1990 exodus of Kashmiri Pandits,

with memory serving as the cornerstone for cultural preservation. The narrative vividly captures the trauma of displacement,

detailing the loss of Srinagar’s serene landscapes—Dal Lake’s shimmering waters reflecting the Himalayas, the fiery autumnal

chinar trees, and the resonant temple bells—alongside the rich communal rituals that defined Pandit life. Pandita meticulously

describes the Herath festival, with its aromatic zafran offerings, the tactile warmth of walnuts cracked during prayers, visits to

Shankaracharya temple, and the preparation of wazwan feasts involving entire families and neighbors. He also paints a picture of

bustling markets filled with the scent of spices and sacred temples where community gatherings fostered a sense of unity. These

recollections are not mere nostalgia; they are a deliberate and strategic effort to preserve a cultural heritage threatened by the

violence and subsequent exile, a theme that forms the backbone of this section.

Memory plays a multifaceted and critical role in sustaining Kashmiri Pandit identity, acting as a resistant archive against the political

tolerance, and understanding” (IKS Reference, 2023), fostering emotional resilience that enables Pandita to evoke a harmonious

pre-exodus society where diverse communities coexisted. This aligns with the salad bowl metaphor, which depicts a diverse yet

cohesive cultural landscape where Hindu and Muslim communities thrived as distinct yet interdependent elements. Pandita’s

narrative reclaims this lost multicultural harmony, resisting assimilation into a homogenized exile identity by maintaining these

traditions even in refugee camps.

“Diaspora Book: Displacements” (2020) frames this memory work as a cathartic process, asserting, “The healing… is in the

empathy and mute admiration of his efforts… diasporic literature helps as a cathartic indignation.” Pandita’s depiction of refugee

camp life—families sharing meagre meals under tarpaulin shelters, children inventing games to cope with loss, and elders narrating

tales of courage and survival—transforms the trauma of displacement into a healing narrative. This catharsis is intricately linked to

diaspora consciousness, the persistent emotional and cultural connection to Kashmir, evident in the performance of Herath rituals

INTERNATIONAL JOURNAL OF LATEST TECHNOLOGY IN ENGINEERING,

MANAGEMENT & APPLIED SCIENCE (IJLTEMAS)

ISSN 2278-2540 | DOI: 10.51583/IJLTEMAS | Volume XIV, Issue VIII, August 2025

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exile,” paralleling Pandita’s sensory evocations of Srinagar. This evolves by highlighting the emotional toll of exile, enriching the

analysis of memory’s role. Her “Chorography of Contemporary Migrations and Fractured Identities in Kamila Shamsie’s Novel

“Home Fire”” (2023) notes, “Migration… becomes a catalyst for the fragmentation of identities,” but Pandita counters this with

memory’s unifying force, evolving as a narrative of cultural resilience. Edward Said’s “Orientalism” (1978) relates, as Pandita

resists Kashmir’s exoticization, offering an authentic counter-narrative that evolves as a political stance. Homi K. Bhabha’s “third

space” creates a hybrid cultural realm, blending traditions with exile influences, while Stuart Hall’s “becoming” supports this

evolving identity, reflecting memory’s dynamic preservation.

Moral Complexity and Identity Negotiation in “The Collaborator”

Mirza Waheed’s The Collaborator (2011) delves into the moral complexities and identity negotiations of a young Kashmiri boy

who becomes an informer during the insurgency, a narrative rich with ethical tension and explored in detail in this section. The text

is set against a war-torn Kashmir, where the protagonist’s village becomes a landscape of violence and loss, marked by the death

of childhood friends, the abandonment of homes with their faded photographs, and the omnipresent sound of gunfire. His journey

from innocence to complicity unfolds through introspective reflections—reminiscing about carefree games by the river, the acrid

conflict, which his informer role further complicates, reflecting a lost harmony.

Sandhya Tiwari’s work provides a cathartic framework, asserting, “Diaspora literature serves as an outlet to the pent up passions,

emotions and feelings,” as his narrative vents the moral turmoil of his choices. This catharsis is sustained by diaspora consciousness,

the persistent emotional tie to Kashmir despite his compromised position, evident in his longing for the valley’s rivers and

mountains even as he collaborates. Dr. Sandhya Tiwari’s “Constituents and Issues of Identity Construction” highlights negotiation

as a key identity process, evolving in the article as a lens to understand his liminality between victim and perpetrator. Her

“Chorography of Contemporary Migrations and Fractured Identities” (2023) parallels this with “fragmentation of identities,”

reflecting his struggle, while Seasons of Flight (2023) suggests growth potential, as his negotiation evolves into a complex identity.

Edward Said’s Orientalism (1978) critiques the political context shaping his choices, resisting colonial misrepresentations, evolving

as a critique of the insurgency’s portrayal. Homi K. Bhabha’s “third space” highlights his hybrid identity, a space of moral tension,

refugee camps, blending vivid memories of Kashmir’s saffron fields swaying in the breeze, the joyous chaos of festivals, and the

solitude of its gardens with the stark realities of displacement ,Elders from both communities would gather for leisurely talks,

discussing religion, politics, philosophy, and even Rumi’s poetry while sharing jajeer (a traditional hookah)—an emblem of trust

and familiarity—dusty tents, limited resources, and the hum of distant traffic. The protagonist navigates this duality, recalling the

fragrance of his homeland while adapting to the monotony of camp life, illustrating a hybrid identity formation that Ghosh

Identity, hybridity, and belonging are intricately interwoven, as characters adapt to exile while retaining deep cultural ties. They

maintain rituals like Shivratri with improvised altars made from camp materials, sharing nostalgic tales of Srinagar’s pristine lakes

and bustling streets, fostering a sense of belonging amidst adversity. The Indian Knowledge System (IKS) supports this through

“tolerance and understanding” (IKS Reference, 2023), reflecting the salad bowl metaphor’s coexistence, where Kashmiri and exile

INTERNATIONAL JOURNAL OF LATEST TECHNOLOGY IN ENGINEERING,

MANAGEMENT & APPLIED SCIENCE (IJLTEMAS)

ISSN 2278-2540 | DOI: 10.51583/IJLTEMAS | Volume XIV, Issue VIII, August 2025

www.ijltemas.in Page 440

literature. It heals trauma, resists marginalization, and unites communities, inviting further research into its role in preserving

Kashmiri heritage amidst global migration challenges.

References

1. Bhabha, H. K. (1994), “The Location of Culture”, Routledge.

2. Hall, S. (1990), “Cultural Identity and Diaspora.” In “Identity: Community, Culture, Difference”, edited by Jonathan

3. Gigoo, S. (2011). The Garden of Solitude. Rupa Publications.

4. Pandita, R. (2013) Our Moon Has Blood Clots. Random House India.

5. Said, E. W. (1978), “Orientalism”, Pantheon Books.

6. Tiwari, S. (2023). “Indian Knowledge System”. International Journal of Humanities and Social Science Invention. Page

7. Tiwari, S. (2009) Displacements and Alienation of Indian Diaspora Displacements and Alienation of Indian Diaspora in

8. Tiwari, S. (2023), “Constituents and Issues of Identity Construction among Diaspora Communities in Amitav Ghosh’s

9. Tiwari, S. (2023), Migration and the Impact of Cross-Cultural Experiences in Manjushree Thapa’s Seasons of Flight