Sunday, November 18, 2018

Census Numbers of Kashmiri Pandits, 1921-1931


Date to refute the propaganda that perpetuates the myth that Kashmiri Pandits were elite exploitative class of the state of Jammu and Kashmir.

Year 1921


Total KP population
: 55055
30947 Male +24108 Female

Working Male: 17919
Working Female: 1389
Dependents: 35744





People whose primary means of income was cultivation:

Male: 4376
Female: 731

People who worked as Agents/Managers/Forest officers, their clerks, rent collectors:
Male: 294

Field Labourers/Woodcutters:
Male: 2

Herders/Milkmen/Livestock:

Male: 4

Artisan and other workmen:

Male: 272
Female: 339

Transport Owner/Manager:

Male: 10

Labourer/boatmen/palki carrier:
Male: 68

Traders:

Male: 2070
Female: 12

People whose Principal means of income was State Service:

Male: 3844
Female: 31

People who had State job as a means of additional income:

Male: 481
Female: 1

People who had some other means of income on top of State job:
Male: 208
Female:5

People holding Religious Posts:

Male: 74

Lawyer/Doctor/Teacher:

Male: 57

Other Jobs:

Male: 129
Female: 1

Living on their incomes from the funds:

Male: 98
Female: 4

Employed in Domestic service:

Male: 1742
Female: 46

Contractors/Clerks/ Cashiers:

Male: 51

Labourers:
Male: 47
Female: 4

Beggars/Criminals/in jail

Male: 80
Female: 3

People who earned from Land:

Male: 1025
Female: 214

Commissioned Gazetted Officer in Public Force:

Male: 1

Gazetted Officer in Public Administration:Male: 6

Other Public Administration:

Male: 2970
Female: 3
Literacy rates

Total KP population: 55055

Total Literate: 14,740
of them 14456 Male and 284 Female

Total Illiterate: 40,303
of them 16, 479 Male and Female 23824.

Literate in English: 5,154.
of them 5104 Male and 50 Female

That means 73.21 % of KPs were illiterate (53% of Males were illiterate).  That should puncture the myth (that even KPs like to boast): KPs were highly educated class.

However, the edge was only with the 9.36% English literate KPs among 55055 and 34.97 % among the KP literates. No other community had more number in this category.

To compare: There were only 5231 educated KMs in the state with their population of 796392. Of them only 340 knew English and among them only 5 woman knew English.

Things were to change from KPs and KMs in the next decade.

Year 1931


In 1931, Kashmiri Pandit population increased by 14.6 percent. Though it might sound high. The total increase in number was only 8056. From 55055 it moved to 63088. Number of educated people among KPs increased by 31.9 percent. 

It is claimed in myths that KMs were deliberately kept uneducated by the Maharaja (and some even claim by KPs), however, the reason for illiteracy among Muslims is explained in the 1931 report:

"The backwardness of Muslims is the result of their concentration on the soils which does not permit the agriculturist to devote sufficient time and energy for his personal education or the education of his children."

Yet, efforts were made to get them educated. In the State, the number of schools doubled from 670 in 1921 to 1246 in 1931. [Shri Pratap College, Srinagar gave Rs 1500 scholarship for Muslims and Prince of Wales College, Jammu gave Rs 3000.]

The census report says on the progress among KMs.

"The community that has evinced the keenest interest in augmenting its ranks of literates in beyond doubt the Kashmiri Muslim. In population they have added only 70 persons to 100 of their strength but in literacy they have more than quadrupled the number. "

Their population increased by 69.7 % (this drastic increase partly because "Hajjams" started entering Kashmiri Muslim as their caste) to 1352822 from 796392. The number of literate increased by 313.4 percent. 

According to the report:

"When we look to absolute figures only without reference to the population of each caste the Kashmiri Muslims show the highest number of literates viz. 21,639, followed by Kashmiri Pandits with 18,915"

In 1921 there were only 5231 literate KMs while in 1931 the number grew to 18,915, the biggest absolute number in the state, 

In 1921 there were only 5 English literate KMs per 10000 of their population. In 1931, the number became 25. That's an increase of 20%.

Yet, in case of Srinagar city (whose population increased by 22.5 % from 1921 to 1931) we read:

"The total number of literates in the city of Srinagar is 17,575 out of which 16,480 are males and 1,095 females. The proportion of literates per mille [1000] of the total population of the city is 101 being 174 for males and 14 for females. If we exclude population below 5 the proportions would rise to 117 for persons, 198 for males and 16 for females. Amongst Hindus, the proportion of literates works out to 344 while amongst Muslims it dwindles down to 39. The obvious reason is that the Hindus in the city are mostly Kashmiri Pandits or outsiders attracted by the prospects of trade to whom literacy is the one thing needful for conducting their business. The Kashmiri Pandits as already stated have a very high degree of literacy because of the traditions amongst them of following Government service as their calling in life. The Muslims on the other hand are devoted to indigenous arts and crafts which though more paying do not demand literacy as a pre-requisite."

The KPs still had the advantage in English in the entire state. For KPs there was an increase of 50 percent.  From 1045 per 10000 in 1921 it grew to 1588 in 1931. 

The report records: "The Kashmiri Pandits hold an enviable position in the State in the matter of English literacy having 1588 literates per 10000 of the population. Their males have a much higher proportion viz 2, 789. The Kashmiri Pandit is by tradition a Government servant for which the requisite equipment is a knowledge of the English language to which he has turned in a greater measure than any other caste."

Still, for every 1000 KP men 635 were literates and 365 illiterates. Over all the number stood at 369 per 1000. Other communities were of course worse than KPs, but Khatris (386/1000) were better than KPs in literary. Even in the field of female literacy they were better place. They had 178 literate females per thousand compared to (24 for KPs, 22 for Sheikhs , 21 for Brahmins, 1 for Kashmiri Muslims)

Now, let's see what did this "tradition of Government service " for KPs meant in numbers.

In 1931, there were 13133 total people in Public Administration and 12265 in State service

According to census, for every 1000 employees in State Service, about 305.9 were KP men and for every 100 woman employees in State Service, only 1 Female was KP woman. Overall, we can say 70% of State service comprised of other communities. 

This is the complete breakdown for KPs.

For every 1000 people employed in these fields, following were KPs:


State Service: 

305.9

Exploitation of animals and vegetation :

287.9

Industry: 

18.6

Transport 

4.8
 
Trade 

149.9

Public Force 

19.0

Public Administration 

1.5

Arts and Professions 

73.2

Persons living on their income 

20.1 

Domestic service 

98.7 

Insufficiently described occupations 

27.7 

Beggars, criminals and inmates of Jails

 2.7



The report noticed, "The Kashmiri Pandits are gradually relinquishing their ideal of Government service and turning to trade and even manual labour in increasing numbers."

Then there is the question of unemployment. If KPs were spending so much effort getting education. was it rewarding? 

"The unemployed who possess a higher qualification than that of a matric are 289 only exclusive of 73 unemployed who are below 20 years of age. Of these 226 are Brahmans and 26 other Hindus. The Muslims number 37 only. It is very much in the fitness of things that the Brahman who inherits traditions of learning from the past should be most exposed to the uncertainty of employment. The Muslims and others who have a stake in the land naturally do not take to education keenly especially when the education provided in schools and colleges is of a purely literary nature and does not enable the bookish student to pursue any calling except that of a clerk in Government service without further training."

This provides the backdrop form Roti agitation that city KPs launched in 1932 in response to Glancy commission that among other things sought to lower the requirement for Government jobs. This would have mean all the decade that KPs spent preparing for government job would have been wasted. KMs who by number were already most populous literate group with 21,639 would have been rightly seen as a threat by18,915 literate Kashmiri Pandits. It must have dawned on KPs that their future is at stake. 21,639 was a negligible number given the total population of KMs who were still into land and trade but for 18,915 KPs out of total 55055, the math looked fearful enough . How much of these fears were triggered by census itself is not hard to guess. Just like today Census becomes a political game, back then also in Kashmir, Census data was a political tool.

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Overall, if KPs were the exploitative class, there are probably the only exploitative class in the world in which majority of the people belonging to this class were not working in privileged positions. And KPs would be the only exploitative class whose population showed no drastic increase in population dues to all the "exploitation" they were doing.   

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Reference:
1. Census of India 1921 vol.22 Kashmir [Link] under by Chaudhari Khushi Muhammad, Governor of Kashmir.
2. Census of India 1931, Volume 14. Jammu & Kashmir State [Link] under Pandit Anant Ram Dogra, Census Commissioner and Director of Land Records and Pandit Hira Nand Raina, Assistan Census Commissioner.
3.  Census of India 1941, Jammu And Kashmir Parts I And II [Link] under Captain R.G. Wreford, Census Commissioner for the state







Sunday, November 11, 2018

The oldest specimen of Kashmiri Painting



The oldest surviving specimen of Kashmiri
school of Painting

The figures of Buddha and Avalokitesvara on the wooden cover of birchbark manuscript discovered by Pandit Madhusudan Kaul Shastri in 1938 from Naupore in Gilgit where earlier the same spot had yielded in 1931 the now famous "Gilgit Manuscript". The painting is dated between 7th-9th century and shows influence of Gandhara (the way physique is drawn), Ajanta (the way eyes are drawn) and Pala Bengal school (the way headdress and face is drawn). At the feet of the deities can be the patrons who look and dress like Central Asians.

[housed at SPS museum, Srinagar]

Saturday, November 10, 2018

Horse Rider of Ushkur

via: Penn Museum 



"The relief illustrated in Plate XII was found on the site of Huskapura (modern Ushkur), near Baramula in Kashmir, by Father de Ruyter of the Church Mission School at Baramula [around 1915]. The slab, which is on exhibition in the Fitler Pavilion, bears the equestrian portrait or effigy of a warrior armed with a bow carried on his left arm, a shield and sword on his right thigh, and a battle axe and a quiver full of arrows at his back; also apparently a mace is attached to the saddle. His costume consists of an under coat fastening on the proper right, and an over jacket fastened by straps in the centre; probably also of trousers and boots, but the feet are broken away. The horse is richly caparisoned and almost completely covered by a richly decorated cloth; it is guided by a bridle and bit. The incised inscription, in a late variety of Sārāda script known as Devāśeşa, is damaged; it is in corrupt Sanskrit and not quite intelligible. The date, however, is clearly legible and is ‘on Friday, the ninth, of the dark fortnight of Magha in the year 82.’ The era is not specified, but may be assumed to be the usual Saptarsi or Laukika era of other Kashmir Sārāda inscriptions, which era is usually recorded with omission of the centuries. The year 82 of the inscription would then correspond to the year 6 of one of the Christian centuries, and this century, to judge from the epigraphical peculiarities and the style of the relief was most likely the sixteenth, giving the date A.D. 1506. As to the epigraphy, it may be remarked that medial e is not represented by the stroke behind the consonant as was the case up to the time of Zainu’l-‘Abidīn, King of Kashmir from A.D. 1420-1470. The second line of the inscription which must have contained the name of some king or queen is unfortunately defective. The rest of the document records a gift of goods and animals (twenty khāris of paddy, two of wheat, eight oxen and five traks of coarse sugar); but the names of the donor and recipient are lost. The style of the sculpture is somewhat provincial, but it is of high interest as a rare and almost uniquely complete representation of contemporary military equipment. For much of the information given above I am indebted to Rai Bahadur Daya Ram Sahni, one of the most learned officers of the Archaeological Survey of India.

Ananda K. Coomaraswamy, "A Relief and Inscription from Kashmir" Expedition Magazine 2.26 (1931). Expedition Magazine. 
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