essay in kashmiri language

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The Enduring Strength and Richness of Kashmir’s Literary Life

Sharanya deepak on the many landscapes of kashmiri writing.

In her story “Hapath Yaraz’ or “a bear’s friendship,” Kashmiri writer Onaiza Drabu illustrates the universal parable of a friend who does more harm than good. The story tells of the camaraderie between a man and a bear, who, on a quiet day, sit down for a cup of tea and girdas (Kashmiri flatbread). As the man takes a nap, a flitting bee sits on his face. The bear, trying to protect his friend, throws a rock at the bee, missing the insect but killing the man instead. “Hapath Yaraz” is one of the 29 stories in Drabu’s book The Legend of Himal and Nagrai: Folktales from Kashmir , and it is all written this way: in stories interspersed with the sudden emergence of Kashmiri idioms, untranslatable and intangible to outsiders, that Drabu uses to elevate the flatter English. The proverb, one used among Kashmiris, is universal, but its tale is told in colloquial, discrete language particular to Kashmir.

With the book, Drabu, who was born in Srinagar, the largest city and summer capital of India-controlled Kashmir, created a collection of Kashmiri folktales spanning the region’s many depths. The book travels through the minds of woodcutters in deep forests, grandmothers near old fireplaces dampening rice with warm meat, reckless cousins arguing in cold winter nights. “We Kashmiris love our stories,” she writes. “Cut off from the rest of the world, in this multicultural, multilingual potpourri of customs and traditions, we have spun our own yarns to live by.” Like many folklorists, Drabu understands that folklore reflects the deepest fascinations, fears and the temperaments of the people to whom they belong. “Folktales are alive in everyday rituals, in conversation and in instinct in Kashmir,” she writes.

By speaking through hundreds of Kashmiris, Drabu enacts the idioms of the region, the way proverbs sneak into everyday chat; she tells of fables that predate the region’s vast, mountain-clad landscape and how Kashmiri expressions—often macabre, often comical—hold a secret language of expression. “We are who we are through the stories we told, and the stories we are told,” writes Drabu. “This book is retold so it contributes more than a nostalgic sense of home; for it to have the purpose of upholding memory while fighting erasure.”

Kashmir, a region disputed by India and Pakistan since 1947, lies on both sides of the border between the two countries. India-controlled-Kashmir has been under a military occupation by the Indian state since 1989, and under it, the Indian state has oppressed and brutalized its people for more than three decades. Human rights abuses, erratic arrests, disappearances and constant prison-like surveillance are imposed on Kashmir; the voices of Kashmiris have been silenced, and their movements towards their own self-determination crushed with force. The Indian military holds special powers in the region under the Armed Forces Special Powers Act, where it can, in the claim of security, destroy property, arrest and shoot and shoot any Kashmiri on sight.

More than 47000 people have been killed in the conflict. Recently, 25-year-old Merajuddin Shah was shot dead by the military at a checkpoint. In another incident, 65-year-old Bashir Ahmed Khan was found slain outside his home with his 3-year-old grandson sitting on his chest, and the little boy was later used by members of the Indian government for supporting their actions in Kashmir. On August 28, 2020, the Shia Muslim festival of Muharram, a procession of mourners was open fired on by the armed forces and police, leaving Kashmiris injured and blinded. On August 5th, 2019 , Kashmir’s limited autonomy and statehood under Article 370 of the Indian constitution was revoked, and the valley was put under a communication blackout for more than eight months. The revocation gave sweeping powers to the Indian state to institute what experts call its settler-colonial project in Kashmir, enabling it to seize land and create large demographic shifts that further the dispossession of Kashmiris on their own land.

If the occupation is one of the land, it is also one of narrative; an imperialism on Kashmiri thought and discourse, a chokehold on language and truth. Even today, it is Indians who write most of Kashmir’s most popular histories and stories. These documentations diminish the region to stereotypes, espouse racial and religious bigotry against Kashmiris, and contrive movements of Kashmiri self-determination and resistance as terrorism. In this context, even if Drabu’s folktales do not directly address the conflict, it is integral that she talks of erasure. Folklore is an act of “preserving” Kashmir: its idioms, its language and its varied histories.

Today, Kashmiri writers are of all forms. They write folklore, journalism, novels, blogs, poems, ghazals, nazms: literature can be found scribbled on trees, on social media, in notebooks kept in attics. They write across languages: in Kashmiri, Urdu and English, and within Kashmir lie distinctions, of class, caste and language.

Writing in Kashmir is not only a question of importance, says Kashmiri novelist, Shahnaz Bashir in an interview with Wande Magazine but “a question of duty.” Bashir’s fiction is set in the decade of the 1990s, where Kashmir saw a series of human rights crimes by the Indian armed forces, including incarceration and mass arrests of young civilian men. Claiming that it was aiming to curb militancy, the Indian military rampaged through the region, arresting and torturing Kashmiris on sight. Bashir’s first novel The Half Mother circles a woman’s life as she waits for her son, who is taken by the Indian army, to return. It reflects on the realities of many such women who are denigrated to “halves”—half wife, half mother—when their male family members are disappeared.

Daily life in Kashmir is such in which time can quickly jump from banal routine to torrents of grief, and its literature reflects this view of reality. In Bashir’s short story “ The Transistor ,” part of a larger collection titled Scattered Souls . a distraught Mohammad Yusuf Dar watches as a stray bullet pierces his beloved transistor—“Its remains, a soldered electronic chip connected to a naked speaker by a thin wire, lay scattered beside him, still blaring the BBC news.”

In Kashmiri writing, adept, lucid descriptions for the region’s life emerge; its writers formulate deltas in language in which to express their sensibilities. In his essay, Under Siege , novelist Mirza Waheed writes of the things that Kashmiris will remember during India’s many persecutions. “The crunch of the military wheel, the callous thud of jackboots, and the impudent knock on the door continue to ring somewhere inside your head,” writes Waheed, referencing the siege of August 2019, during which Waheed, who is in London and cannot reach his family members, brings back memories from his own childhood in the 1990s in Kashmir. Waheed narrates the siege from a distance, calling it a “a stratagem designed carefully to humiliate an entire people.” Waheed’s writing on Kashmiri life is poignant; he shows that grief and solace are always moments away from each other while demonstrating that the Kashmiri always eventually finds himself ensnared by India’s imperialism. His novel The Collaborator also summons these themes. In one of its most vivid scenes, Waheed’s young protagonist investigates a mountain of Kashmiri bodies killed by the military. Searching the bodies for their IDs, he notes that there is “a profusion of tiny yellow flowers growing among the grasses here … In places, they have grown in great numbers among the fallen and decaying.”

The Kashmiri writer undertakes a daunting task: to write within the landscape of an ongoing violence while exposing the other nuances of daily life. In his book of short stories The Night of the Broken Glass , Feroze Rather deals with subjects of militarization, revenge, and caste; in A Curfewed Night , Basharat Peer talks of teenagers swept up in freedom movements. When truth itself is obscured by an outlying propaganda that serves the occupier’s interests, Kashmiri novels become a place to tread the narrow bridge between fiction and reality.

As the war rages on the region, many women writers have also come forth to tell their stories. In Sadaf Wani’s story “ August, A River and Other Unmovable Entities ,” she writes of a spirit looming over Srinagar, trailing and watching women as they roam the streets of their city, watched, criticized and taunted. “The road on the bridge is smudged by broken bricks and rocks, and some of the bricks have disintegrated to form an orange powder,” she writes, illuminating subtle details that reveal the volatility of her home. Wani’s story is filled with ingenious symbolism that tells of how women navigate a militarized urban space.

Kashmiri poetry also holds complex testimonies; Kashmiri poets write about embattlements, but also the landscapes that surround them, the seasons that change, the stories that are left to keep close. In the 1990s, Kashmiri poet Zareef Ahmad Zareef asked in Urdu, of the destruction of his homeland. “I have lost the city of love I had found. What frenzy is this?”

Inshah Malik asks a similar question in her poem “Rain and Dreams”: “What is this war called?/ When it rages both inside / And in the street.” In Malik’s work, the poet is reflexive, narrating verse in response to calamity and grief. Like Malik, other Kashmiri poets write about the internalization of the conflict, but also of new worlds. Poet and academic Ather Zia writes that “Friday is for Azaadi,” invoking the resonant Kashmiri chant for freedom from India’s chains. “In Kashmiri poetry, there is a sense of duress, but at the same time, pushing back against that duress.” says author Suvir Kaul in a podcast interview with Terence Sevea. If Kashmiri literature is about resilience, suffering and a stoic endurance, it is also about aspirations, desires, and the wish to illuminate the mechanisms of autonomy in the region.

Kashmiri writers work continuously within erratic systems of violence and surveillance. In 2018, Kashmiri poet Madhosh Balhami ’s work of more than thirty years was lost when his home burned down in a gunbattle between armed forces and militants. In April of this year, Kashmiri journalists were branded as terrorists for doing their job. It is not new that colonizers usurp histories and language, obfuscating lived experiences to serve their own interests. As India continues to oppress, emboldening its forces to entrap and subject Kashmiris, they write and fight back; in the art lies a deep defiance of India’s paternalistic ownership of the region, one that attempts to, but cannot, seize their minds.

What do Kashmiris want? A question is often asked of the people of Kashmir by Indians, but it is rhetorical as India’s opinions and plans for the region are executed in an echo chamber of its own prejudices. Kashmiri writing is proof that the answers to that question lie with Kashmiris, and only them.

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Sharanya Deepak

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Kashmiri language is an Indo-Aryan language with its core vocabulary drawn from 'proto-Sanskrit' and 'Sanskrit'. Kashmir has been a seat of highest learning in South and Central Asia for several centuries. Shaivism and Buddhism, the major religions, flourished in this area. The 14th century paved the way for Islam Invaders into the valley, which in turn resulted in the increase in Muslim population. The oldest record of Kashmiri language dates back to the 9th century, when poetry of Chumma Sampraday was in vogue. The followers of this sect wrote verses in old Kashmiri or Apabhramsa. This is followed by Shitikanth’s Mahanaya Prakash, which is a philosophical work on Kashmir Shaivism. Its language is similar to that of Chumma pads. Avtar Bhat in Banasurvadh katha of 15th century employed old Kashmiri and the same was followed by Ruupa Bhawani in her verses which owes its origin to 17th century. But Laleshwari in the 14th century and her disciple Nund Rishi alias Sheikh-ul-Alam used common man’s language in their poetry, which are the first attested forms of modern Kashmiri. In the 16th and 18th centuries, Habba khatoon alias Zoon and Arnimaal employed modern Kashmiri in their love songs.

From the 14th century onwards- Sufi poetry brought in a large body of Perso-Arabic lexis into the language, which eventually enriched the Kashmiri language.

In the 20th-21st centuries devotional songs, love songs, modernist poetry , short stories, plays, essays, novels and other literary genres enriched the language further.

It was during the 14th century that Laleshwari, the first modern Kashmiri poetess provided the native tongue to Kashmir Shaivism. Her hymns (Vak h ) are the first attested poetic rendering in Kashmiri language. Persian gradually made its way into the king’s court and Islam spread to remote villages. Consequently, Perso-Arabic vocabulary made its way into the native tongue. Kashmiri, thus, has borrowed extensively from Persian and Arabic and its vocabulary is rich with synonyms, antonyms, idioms and proverbs drawn from these sources.

Linguistic studies of the language began in the 19th century when European scholars studied and analyzed indigenous languages and cultures. Edgworth (1841), Leech(1844) did the pioneering work with regard to Kashmiri. However, the first descriptive grammar of Kashmiri was prepared by Ishwara Kaula. His Kashmirashabdamrita is the first Kashmiri grammar written in Sanskrit in 1879. It is written in the Paninian grammatical format. George A. Grierson calls it ‘an excellent grammar of Kashmiri’. Based upon this work, Grierson published his Standard Manual of Kashmiri Language in 1911. He has given a sketch of kashmiri grammar in his monumental Linguistic Survey of India, Vol.8, Part 2 (1919).

Braj B. Kachru’s Reference Grammar of Kashmiri published from the University of Illinois, USA in 1969 was followed by a host of scholars who worked out various aspects of the language.

Omkar N. Koul, Kashi Wali, Peter E.Hook, Roop Krishen Bhat, Boris Zakharyan etc. have published books and articles on various aspects of Kashmiri phonology, morphology and syntax. They have also prepared a series of teaching materials in the language. Somnath Raina, M.L.Sar, J.L. Handoo, Lalita Handoo, Rakesh Mohan Bhatt, Achala Misri Raina, Ashok Koul, Satyabhama Razdan, R.L.Talashi, Raj Nath Bhat, Vijay Koul, Maharaj Koul, Adil Kak, Shafi Shauk, Nazir Dar, A. Indrabi etc. are the other scholars who have made notable contribution to the study of Kashmiri language.

Various attempts have been made, from the early 19 th century, to present grammars and grammatical studies related to different aspects of Kashmiri. The grammatical literature of Kashmiri comprises a variety of materials written in the form of brief notes, articles, monographs, dissertations and independent grammatical sketches and grammars. A Brief survey of some of the prominent works is presented below.

Some of the earlier works on Kashmiri grammar are important and deserve attention of scholars. They include Edgeworth (1841) and Leech (1844). Leech is a first complete sketch of Kashmiri grammar, written by an European scholar, from pedagogical point of view.

A first serious attempt was made by Ishvara Kaul to present a complete grammatical description of Kashmiri in his Kashmira Shabdamritam (Grammar of Kashmiri Language) written in Sanskrit in 1879. This grammar was edited by George A. Grierson and published by the Asiatic Society of Bengal in 1889.

Grierson describes this work as 'an excellent grammar of Kashmiri'. This book is now available in a new edition with Hindi translation by Anatan Ram Shastri (Delhi, 1985).

Grierson has contributed to Kashmiri by his numerous works. He has written articles entitled On pronominal suffixes in the Kashmiri language, (JASB, Vol. 64, No.1), On secondary suffixes in Kashmiri (JASB Vol. 67, No.1), based on the work of Ishvara Kaul. Grierson has also written Standard manual of the Kashmiri language (2 Volumes) comprising grammar, English-Kashmiri sentences and Kashmiri-English vocabulary.

This was originally published in Oxford in 1911 and reprinted by Light and Life Publishers, Rohtak in 1973. It presents a brief grammatical sketch of Kashmiri. He has also provided a brief grammatical sketch of Kashmiri in his Linguistic Survey of India (originally) published in 1919), Vol 8, Part 2.

Burkhand (1887-1889) has written on different grammatical aspects of Kashmiri in German. Some of his works have been translated into English by Grierson. Grierson’s articles on different aspects of Kashmiri linguistics published earlier were also published in a book form under the title Essays on Kashmiri language in 1899 in the present Kolkata.

It is only for the last three decades or so that some serious work on grammatical studies in Kashmiri has been carried out. This work is available in the form of research articles, dissertations and independent grammatical sketches or grammars. Trissal’s doctoral dissertation (1964) provides a first descriptive grammar of Kashmiri written in Hindi. It describes Kashmiri phonology, morphology and syntax in the traditional descriptive framework.

Kachru (1969) provides a detailed grammatical description of Kashmiri. This grammar contains an introduction and chapters dealing with phonetics, phonology, word formation, word clauses, the noun phrase, the verb phrase, the adverbial phrase, and sentence types. It is the first attempt at a comprehensive treatment of Kashmiri. It is mimeographed and has a very limited circulation. Kachru (1968) provides a description of some syntactic and semantic aspects of copula verb in Kashmiri. His Kashmiri and other Dardic language (In Sebeok(ed), Current trends in linguistics Vol. 5. The Hague : Mouton), mainly reviews earlier classifications of Kashmiri and other Dardic languages and mentions some linguistic characteristics of Kashmiri. Another important work of Kachru (1973) primarily contains lessons for learning Kashmiri as a second or foreign language. It has grammatical and cultural notes on Kashmiri. He has elaborated the discussion of various grammatical aspects which was done by him earlier. This book also has a limited circulation.

Koul (1977) provides a first detailed description of certain morphological and syntactic aspects of the Kashmiri language. It has chapters on the noun phrase, the adjective phrase, the auxiliary, the verb phrase, questions, coordinate conjunction, reduplication, kinship terms and lexical borrowings. Koul (1985, 1987) provides description of all the basic grammatical structures of Kashmiri along with lessons. These courses have been prepared and are being used for teaching Kashmiri as a second language to in-service teachers at the Northern Regional Language Centre, Patiala, and also to the civil service officers at the LBS National Academy of Administration, Mussoorie.

So far, two grammars on Kashmiri, have been written by Naji Munawar and Shafi Shauq (1976), and Nishat Ansari(1979). Both these grammars provide a very brief description of traditional grammatical terms in Kashmiri. Their main contribution has been in introducing Kashmiri terms for the traditional grammatical terms used in Urdu.

A few doctoral dissertations submitted to various universities are devoted to different grammatical aspects of Kashmiri. R.K. Bhat’s doctoral dissertation (1980) now published in book-form (1986) describes phonology and morphology of Kashmiri in detail. Mohan Lal Sar 1981) describes verbal inflections of Kashmiri in detail. Sushila Sar (1977) critically examines the description of the Kashmiri language as made by Ishvar Kaul. Raj Nath Bhat (1981) describes pragmatic aspects of Kashmiri. Maharaj Krishen Koul’s dissertation (1982) now available in book form (1986) provides description on certain grammatical aspects of Kashmiri. Andrabi (1984) presents description of reference and co-reference in Kashmiri. Dar (1984) provides the discussion of certain phonological and grammatical aspects of Kashmiri spoken in the district of Baramulla in the Kashmir valley and makes comparison of certain grammatical characteristics of Kashmiri from sociolinguistic point of view. Vijay Kumar Koul (1985) attempts to provide the description of compound verbs in Kashmiri. Kartoo (1985) provides the contrastive study of certain grammatical features with special reference to certain minority languages of Kashmiri. Somnath Raina’s dissertation (1985) now available in print form (1990) has discussed pedagogical problems in the teaching of Kashmiri as a second language. Rakesh Mohan Bhatt (1994) has worked on Word Order and Case in Kashmiri with comprehensive details. As may be seen from the titles and contents of these dissertations, various grammatical aspects related to Kashmiri have attracted the attention of research scholars. Most of these dissertations are unpublished. The topics dealt by the researchers have been pursued by other scholars as well.

Besides various dissertations completed on various aspects of Kashmiri, the scholars have independently worked on various grammatical aspects of Kashmiri following different theoretical frameworks. Most of these works are published in different journals or are compiled in certain volumes devoted to linguistic studies of Kashmiri. These papers raise various significant issues and seek solutions to various problems. Hook (1976) has argued for V2 word order for Kashmiri. This paper has generated great interest among various scholars who chose to discuss the word order of Kashmiri in their works. Certain works have supported the argument. Koul and Hook have co-edited a volume on Kashmiri (1984) which includes research articles on different grammatical aspects of Kashmiri.

Wali and Koul (1997) have provided a detailed description of Kashmiri grammar covering syntax, morphology, phonology etc. The syntax is dealt in detail. Hook and Koul (2001) also dealt with various syntactic aspects. Most of the earlier works on Kashmiri are out of print and are not easily available, they need to be reprinted. There is no comprehensive or pedagogical grammar of Kashmiri to cater to the needs of the second language learners of the language.

Linguistic Classification

The Kashmiri language is primarily spoken in the Kashmir valley of the state of Jammu & Kashmir in India. It is called kA:shur or kA:shir zaba:n by its native speakers and the valley is called kAshi:r. As per the census figures of 1981 there were 30,76,398 native speakers of the language. No census was conducted in 1991.

Grierson has placed Kashmiri under the Dardic group of languages. He has classified Dardic languages under three major groups: 1. The Kafir Group, 2. The Khowar or Chitrali Group and 3. The Dard Group. According to his classification the Dard Group includes Shina, Kashmiri, Kashtawari, Poguli, Siraji, Rambani and Kohistani – the last comprising Garwi, Torwali and Maiya. Grierson considered the Dardic languages to be a sub-family of the Aryan languages "neither of Indian nor or Iranian origin, but (forming) a third branch of the Aryan stock, which separated from the parent stem after the branching forth of the original of the Indian languages, but before the Iranian languages had developed all their peculiar characteristics" (1906:4). He has further observed that ‘Dardic’ is only a geographical convention. Morgenstierne (1961) has placed Kashmiri under the Dardic Group of Indo-Aryan languages along with Kashtawari and other dialects, which are strongly influenced by Dogri. Fussman (1972) has based his work on that of Morgenstierne’s classification. He has also emphasized that the Dardic is a geographic and not a linguistic expression. According to Chatterjee (1963:256) Kashmiri has developed like other Indo-Aryan languages out of the Indo-European family of languages and is to be considered as a branch of Indo-Aryan like Hindi, Punjabi etc. There has been little linguistically oriented dialect research on Kashmiri.

Dialects are of two types : (a) Regional dialect, and (b) Social dialect. Regional dialects are of two types (1) those regional dialects or variations which are spoken within the valley of Kashmir, and (2) those which are spoken in the regions outside the valley of Kashmir.

Kashmiri speaking area in the valley of Kashmir is divided into three regions: (1) Maraz (southern and south eastern region), 2. Kamraz (northern) and northern-western region), and 3. Srinagar and its neighboring areas. There are some minor linguistic variations in Kashmiri spoken in these areas. The main variations are, being phonological and the usage of certain vocabulary items.

Since Kashmiri spoken in Srinagar has gained some social prestige, very frequent style switching takes place from Marazi or Kamarazi styles to the style of speech spoken in Srinagar. This phenomena of 'style switching' is very common among the educated speakers of Kashmiri. Kashmiri spoken in Srinagar and surrounding areas continues to hold the prestige of being the standard variety and is used in education, mass media and literature.

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On Kashmiri Language – Part 1

Kashmiri language is the language of the valley of Kashmir. In a dialectic form, it has spread South-west into the valley of Kishtwar and to the South, it has flowed over the Pir Pantsal range into the lower hills lying north of river Chinab where it appears in a number of mixed dialects. People of Kashmir call this language Koshur. As per the census figures of 1981, there were about 31 Lac native speakers of the language in Kashmir. However, the J&K Academy of Art, Culture and Languages puts the total number of people understanding or speaking Kashmiri worldwide at about 100 Lacs.

There is no consensus of opinion regarding the origin or geneological classification of Kashmiri. There are basically two schools of thought. One places Kashmiri under the Dardic group of languages and the other places it under the Indo-Aryan group of languages.

There are many views about the origin of Kashmiri language. Kashmir Census Report for 1911 says “Kashmiri used to be hitherto treated as of Sanskrit origin. It has this time been grouped with Shina-Kohwari according to revised system of classification but the claim locally urged that it is essentially a Sanskritic language and in view of the historical fact that the valley of Kashmir before its conversion to Islam was wholly populated by Brahmanas with Shastaric lore, that claim may merit consideration.” In his write up on Kashmiri Language, N.L.Chatta says, “The inhabitants of this land are no doubt representatives of an early immigration from India proper, so it can be said that Kashmiri language has a Paschachi base. Paschachi group of languages is now known as Dard group of languages.”

Grierson adds that Kashmiri has immensely and for centuries been influenced by Sanskrit. Some scholars believe that while discussing the origin of Kashmiri language, Grierson has neglected two aspects of Sanskrit which are responsible for making the fundamental base of this language. These aspects are Tatsam and Tadbhava words. Prakrit and Apbhramsha have also been totally ignored by him. Without these basic ingredients, the structure of Kashmiri language can not be said to have strong foundation.

The Dardic speeches fall into three branches: (1) Shina including Kashmiri, Shina proper and Kohistani, (2) Khowar or Chatrari or Chitrali and (3) Kafaristant or Nuriatani dialects in some Afghan territories.

Professor Ersnt Kuhn of Germany was the first research scholar to suggect that the dialects of Hindukush region along with Kashmiri formed a separate group within the body of Indo-Aryan languages. Many scholars claim that Kashmiri is Indo-Aryan rather than Dardic. Another view is that the language has its origin in Saryani and Abrani, the language of Jews who came to Kashmir about 2000 years back.

Kashmiri has borrowed, with adaptation, a large number of vocabulary items from Sanskrit, Persio-Arabic sources and most recently from English. These borrowings have resulted in various phonological changes and the development of certain morphological characteristics.

Kashmiri is written in three scripts viz Sharada, Persio-Arabic and Devanagari.

Hindus, it is said, used Sharada to write Sanskrit in ancient times and later used this alphabet to write Kashmiri as well. They have now mostly switched over to Devanagari. Hindus also learned Persian language and used Persian alphabet to write Kashmiri after the advent of Afghans and produced great scholars. Muslims in general use Persio-Arabic called Nastaliq. This script with additional diacritical marks has been recognised as the official script for Kashmiri by the Jammu & Kashmir government and is being widely used. The Roman script has also been used for Kashmiri but could not become popular. Kashmiri Pandits for quite some time now have been pleading with the goverment to recognise DevanagariKashmiri as an additional script for the Kashmiri language, which is yet to bear fruit.

During Hindu rule, Sanskrit was the official language of Kashmir and it continued so till the times of Sultan Shahab-Ud-Din. During these times, Sanskrit was written not in Devanagari but Sharada script, from Kashmir to Kabul. Almost all the ancient Sanskrit literature of Kashmir is written in this script which include Mahanay Prakash and Lalla Vaakhs compiled by Bhaskar Razdan.

Sharada script was much in use not only in Kashmir but also in North Western India (Gilgit etc), Punjab and Himachal Pradesh and even in Central Asia. This script enjoys a foremost position among all the ancient Indian scripts. It was evolved from the Western branch of Brahmi nearly 1200 years ago. An alphabet, par excellence, the Sharada has remained for several centuries a popular script of an extensive area of North West India including Gandhara or North Western part of Pakistan, Ladakh, Jammu, Himachal Pradesh, Punjab and Delhi. This much is certain that it must have originated in Kashmir which from the earliest times has been the principal seat of Sharada, the Goddess of learning. When did Nagari alphabet replace Sharada alphabet, is not conclusively known. Mr. Jia Lal Kaul, a member of the Scripts Committee constituted by J&K Govt. in 1953 recommended Nagari script for Kashmiri language. His suggestion was seconded by Nadim and Amin Kamil but was rejected by majority of other members.

(To be continued…..)

Article By MK Raina

Disclaimer – KAII does not hold the responsibility for the authenticity of this article. The writer/author of this writeup is responsible for the content displayed. If anyone has any objections, please raise it immediately to [email protected] with valid reasons.

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Kashmiri Language – Its Origin & Development

Kashmiri language is the language of the valley of Kashmir. In a dialectic form, it has spread South-west into the valley of Kishtwar and to the South, it has flowed over the Pir Pantsal range into the lower hills lying north of river Chinab where it appears in a number of mixed dialects. People of Kashmir call this language Koshur. As per the census figures of 1981, there were about 31 Lac native speakers of the language in Kashmir. However, the J&K Academy of Art, Culture and Languages puts the total number of people understanding or speaking Kashmiri worldwide at about 100 Lacs.

Sir George Grierson is the first Europeon Scholar who has attributed Kashmiri language to the Dardic group. According to him, Kashmiri was developed in Dardistan, the mountainous region between the North West of Punjab and the Pamir. Leaving aside Arabic, Persian and Sanskrit words from the language, remaining words are Dardic or Paschachi. Kafiri (spoken in the west of Chitral), Shina (spoken in Gilgit), Kashmiri, Kishtwari and Kohistani belong to this group. Grierson adds that Kashmiri has immensely and for centuries been influenced by Sanskrit . Some scholars believe that while discussing the origin of Kashmiri language, Grierson has neglected two aspects of Sanskrit which are responsible for making the fundamental base of this language. These aspects are Tatsam and Tadbhava words. Prakrit and Apbhramsha have also been totally ignored by him. Without these basic ingredients, the structure of Kashmiri language can not be said to have strong foundation.

Grierson adds that “Kashmiri has immensely and for centuries been influenced by Sanskrit.”

Kashmiri is written in three scripts viz Sharada, Persio-Arabic and Devanagari. Hindus, it is said, used Sharada to write Sanskrit in ancient times and later used this alphabet to write Kashmiri as well. They have now mostly switched over to Devanagari. Hindus also learned Persian language and used Persian alphabet to write Kashmiri after the advent of Afghans and produced great scholars. Muslims in general use Persio-Arabic called Nastaliq. This script with additional diacritical marks has been recognised as the official script for Kashmiri by the Jammu & Kashmir government and is being widely used. The Roman script has also been used for Kashmiri but could not become popular. Kashmiri Pandits for quite some time now have been pleading with the goverment to recognise Devanagari-Kashmiri as an additional script for the Kashmiri language, which is yet to bear fruit.

Kashmiri is written in three scripts viz Sharada, Persio-Arabic and Devanagari. Hindus.

During Hindu rule, Sanskrit was the official language of Kashmir and it continued so till the times of Sultan Shahab-Ud-Din. During these times, Sanskrrit was written not in Devanagari but Sharada script, from Kashmir to Kabul. Almost all the ancient Sanskrit literature of Kashmir is written in this script which include Mahanay Prakash and Lalla Vaakhs compiled by Bhaskar Razdan.

The earliest Sharada inscription on a stone slab dating back to 774 AD was discovered at the village Hund at Attock in Pakistan.

The earliest Sharada inscription on a stone slab dating back to 774 AD was discovered at the village Hund at Attock in Pakistan. According to Pandit Anand Koul Bamzai, Sharada alphabet were used in stone inscriptions even up to the 18th century. This is corroborated by his discovery of a Sharada inscription dated 1789 AD. Sharada script is said to have reached perfection by the middle of the 15th or 16th centuries. However, the epigraphists Kielhorn and Hoernle hold the view that Sharada alphabet is a very conservative alphabet as it changed very little across the centuries.

Walter Lawrence, who was in Kashmir from 1889 to 1895 in connection with the land settlement, has used Roman alphabet for many Kashmiri words in his book ‘The Valley of Kashmir’. Later George A. Grierson, the author of ‘A Dictionary of the Kashmiri Language’ worked hard to devise diacritical marks along with Roman alphabet to represent Kashmiri words. Other European authors and linguists also used Roman alphabet for writing Kashmiri but there was no similarity. Everybody used it differently. Pratap magazine also carried Kashmiri language in Roman script for a long time but later shifted to Urdu script.

In the standard Kashmiri of today, there are minor differences of language. For instance, Kashmiri spoken by Muslim slightly differs from that spoken by the Kashmiri Pandits. Not only is the vocabulary of the former more overlaid with the words borrowed from Persian, but also there is slight difference in pronunciation too. Similarly, there is difference of pronunciation between the talk of a villager and that of a townsman.

Kashmiri is what may rightly be called a vowel language. It has not only many vowels but its vowel system is intricate. It has semi-vowels and shades of vowel sounds.

There are some sounds peculiar to Kashmiri, not found in Hindi, Sanskrit, Persian or Arabic languages. Linguists and experts had to work hard to devise sets of diacritical marks to denote these vowel sounds in the Devanagari and Persio-Arabic scripts. For Devanagari, a team of linguists and experts headed by Dr. Roop K. Bhat spent years to discuss various options and finalised a set of 6 diacritical marks in the year 2002. Other experts who worked with Dr. Bhat were Dr. S.N.Bhat Haleem, Dr. S.S.Toshakhani, Dr. O.N.Kaul , Prof H.K.Kaul, Prof C.L.Sapru, Prof R.L.Shant, Dr. S.N.Raina and Dr. R.N.Bhat. This led to standardisation of the Devanagari-Kashmiri script and enabled production of Primer and Reader for the language in Devanagari. The script is however, yet to be recognised by the government.

As regards Nastaliq (Persio-Arabic) script, experts were working on it since 1959 when the J&K Academy took steps to prepare a Kashmiri Dictionary in this script. In a meeting of the two Editorial Boards of the Academy (one for Kashmiri dictionary and the other for Urdu-Kashmiri dictionary), the Script was finalised and guidelines issued for compilation of the Dictionary which also marked the standardisation of the Persio-Arabic script. Experts who contributed towards finalisation of the Nastaliq script and compilation of Kashmiri Dictionary in this script included Shri Akhtar Mohi-Ud-Din, Mirza Ghulam Hassan Beig Arif, Prof.J.L.Kaul, Prof. Mohi-Ud-Din Hajini, Prof. P.N.Pushp, Shri Abdul Khaliq Tak, Shri Bashir Akhtar, Shri Chaman Lal Chaman and Shri S.K.Toshakhani Chief Editor.

Kashmiri Language - its Origin & Development02

Kashmiri has been unnecessarily denied the right of an official language in its home state. It is also unfortunate that the children in the valley of Kashmir have been mercilessly denied their fundamental right (protected by the Constitution) of learning their mothertongue as a subject and through their mothertongue learning other school subjects. Kashmiri was introduced as a school subject at the primary level after independence and it continued to be taught upto the year 1953. It was suddenly scrapped from the school curriculam under the pretext of reducing the language load of the children. Some time back, a post-graduate department has been set up at the University of Kashmir. The Department offers instructions in a post-graduate diploma and M.A. in Kashmiri. The Board of Secondary Education, Kashmir has made a provision of its study as an optional subject in the two years of secondary education.

[Sources: ‘On Kashmiri Language’ and ‘Promoting Mothertongue’ by O.N.Kaul : Kashmiri Pandits & Cultural Heritage; Kashmiri Zaban Aur Shairi Part 1 : J&K Academy of Art, Culture & Languages, Author Abdul Ahad Azad; Kaashir Dictionary – Part 1 : J&K Academy of Art, Culture & Languages; Lalla Rookh Rediscovered : Essays by N.L.Chatta & K.L.Kalla Kaashir Zabaan Ta Adab : J&K Academy of Art, Culture & Languages Edited by Mohd. Amin Kamil; Glimpses of Kashmiri Culture – Series 4 : ‘Vedic & Kashmiri Language’ by B.N.Shastri]

Learn Kashmiri Language – Series by M.K Raina

One Page Primer on Kashmiri Language
Basic Reader For Kashmiri Language
Let Us Learn Kashmiri – How to Read and Write Kashmiri?
Workbook for Kashmiri Language

Author: M K Raina

I am a civil engineer by profession.I have been working on Kashmiri language since 1995. View all posts by M K Raina

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Essay on Kashmir: History and Beauty in 600+ Words

Updated on
Jan 20, 2024

Essay on Kashmir for Students: Kashmir is a region situated between India and Pakistan in South Asia. It is believed that the name Kashmir originated from the word ‘Ka’ which means water, and ‘shimera’ to desiccate.

The story of Kashmir is complex and has historical, cultural, and political dimensions. Over the years, many rulers and empires, like the Mauryas , Kushans , and Mughals have influenced the paradise of the Earth. The region especially had the special influence of Mauryan ruler Ashoka who contributed to the cultural as well as the architectural heritage of the region.

Cultural Diversity of Kashmir

Kashmir is a region that has a rich history and ancient roots. The place has witnessed the rise and fall of many dynasties, such as the Mauryas , Kushnas , and Guptas . On top of that, these dynasties contributed to the cultural and geographic location of Kashmir, which includes the influence of the Silk Road and the blend of Hindu, Buddhist, and later Islamic influences.

Kashmir Issue

The dispute related to the sharing of borders didn’t stop after Independence. Whether it was India, Pakistan, or China, tensions related to the disputes of the region always created a heat of fire between the countries that led to wars. The list of some important wars are as follows:

1. First Indo-Pak War (1947-1948) : Fought for Jammu Kashmir shortly after India’s independence.

2. Sino-Indian War (1962): A conflict between India and China for the territorial region Aksai Chin.

3. The War of (1965): Fought mainly over Kashmir.

4. Kargil War (1999): A conflict between India and Pakistan in the Kargil district of Jammu and Kashmir.

Article 370 Scrapped

Geographically, Kashmir lies in the northwestern region of the Indian continent. Its total area is around 225,000 square kilometers, which is comparatively larger than the member countries of the United States.

Out of the total area, 85,800 square kilometers have been subject to dispute between India and Pakistan since 1947. It is important to note that the areas with conflict consist of major portions called the Northern, Southern, and Southeastern portions. The 30 percent of the northern part comprises Azad Kashmir and Gilgit-Baltistan and is administered by Pakistan.

India controls the portion which is more than 55 percent of the area of the land. The area consists of Jammu and Kashmir, Ladakh, Kashmir Valley, and Siachen Glacier which is located in the southern and southeastern portions of India. The area is divided by a line of control and has been under conflict since 1972.

Deepika Joshi

Deepika Joshi is an experienced content writer with expertise in creating educational and informative content. She has a year of experience writing content for speeches, essays, NCERT, study abroad and EdTech SaaS. Her strengths lie in conducting thorough research and ananlysis to provide accurate and up-to-date information to readers. She enjoys staying updated on new skills and knowledge, particulary in education domain. In her free time, she loves to read articles, and blogs with related to her field to further expand her expertise. In personal life, she loves creative writing and aspire to connect with innovative people who have fresh ideas to offer.

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Useful phrases in Kashmiri

A collection of useful phrases in Kashmiri, an Indo-Aryan language spoken mainly in India and Pakistan.

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See these phrases in any combination of two languages in the Phrase Finder . If you can provide recordings, corrections or additional translations, please contact me .

Key to abbreviations: frm = formal, inf = informal, m = said to males, f = said to females, >Muslims = said to Muslims, >Hindus = said to Hindus

Corrections and additions by Saamer Mansoor, Akhilesh Das and Surabhi Khaibri

If you would like to make any corrections or additions to this page, or if you can provide recordings, please contact me .

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Essay On Winter in Kashmir: Winter Magic in Kashmir: A Symphony of Snow, Culture, and Tradition

Explore the enchanting world of Kashmir ‘s winter magic through our insightful Essay On Winter in Kashmir. Delve into the captivating landscapes, snow-covered wonders, and the unique cultural tapestry that defines winter in Kashmir. Discover the charm of Srinagar’s frozen Dal Lake, the thrill of skiing in Gulmarg, and the tranquility of Pahalgam’s snow-kissed meadows. Our essay encapsulates the essence of Kashmir’s winter, blending natural beauty with cultural richness. Immerse yourself in the allure of this paradise on Earth and let the words paint a vivid picture of the winter wonder that is Kashmir. Read on to experience the poetic and magical journey of winter in the heavenly abode of Kashmir.

Kashmir, often hailed as “Paradise on Earth,” is a region of breathtaking beauty nestled in the northern part of the Indian subcontinent. Characterized by snow-capped mountains, pristine lakes, and lush valleys, Kashmir has been a timeless muse for poets and travelers alike.

Brief Info About Kashmir

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Srinagar, the summer capital, is renowned for its iconic Dal Lake, where houseboats gently sway on the water, creating a mesmerizing scene. The city’s Mughal gardens, adorned with vibrant flowers, reflect a rich historical heritage.

Gulmarg, transformed into a winter wonderland, draws skiing enthusiasts worldwide with its snow-covered slopes and panoramic vistas. Pahalgam, known as the “Valley of Shepherds,” offers serene landscapes, with the Lidder River meandering through lush meadows.

Kashmir’s cultural fabric is woven with diverse influences, creating a unique blend of Central Asian, Persian, and Indian traditions. The region’s handicrafts, from Pashmina shawls to intricate carpets, showcase the artistic brilliance of its people.

Season in Kashmir

Despite political challenges, Kashmir stands resilient, captivating visitors with its natural allure and cultural richness. It remains an enchanting destination that lingers in the hearts of those fortunate enough to experience its ethereal charm.

10 Lines Essay On Winter in Kashmir

Winter in Kashmir is a breathtaking spectacle of nature’s beauty.
Snow-covered landscapes create a picturesque scene, turning the region into a winter wonderland.
Traditional activities like skiing, ice skating, and snowboarding are an integral part of Kashmir’s winter culture.
The extreme cold temperatures pose challenges to daily life, requiring locals to adapt and prepare.
Special teas and culinary delights, unique to the winter season, add warmth and flavor to Kashmiri households.
The wildlife in Kashmir faces a survival test during winter as animals navigate through the snowy terrain.
Winter festivals and traditions add a festive charm, bringing communities together.
Tourism flourishes in winter as visitors seek the enchanting beauty and engage in winter sports.
The season’s challenges contribute to the resilience and adaptability of both people and wildlife.
Winter in Kashmir is not just a season; it’s a cultural celebration and a testament to the region’s unique identity.

Winter in Kashmir Essay 100 words

Winter in Kashmir transforms the valley into a magical realm adorned with pristine snow. The landscape, veiled in white, captivates with its ethereal beauty. This season, from November to February, is marked by bone-chilling temperatures, often reaching sub-zero levels. Yet, the Kashmiris embrace the cold with warmth in their hearts. Traditional activities like skiing and snow festivals abound. The Dal Lake freezes, inviting ice-skaters and providing a surreal backdrop. Winter in Kashmir is not just a weather phenomenon; it’s a cultural celebration, a time when the valley’s beauty and the resilience of its people shine brightly, making it a unique experience for all.

Essay On Winter in Kashmir 200 Words

Winter in Kashmir is a season of enchantment and wonder. As the autumn leaves fall, the valley transforms into a winter wonderland, blanketed in a pristine layer of snow. The chill in the air announces the arrival of this magical season, typically spanning from November to February.

The snow-covered landscape turns Kashmir into a surreal painting, with majestic mountains, pine-covered hills, and iconic houseboats along the Dal Lake all draped in white. The famous gardens like Shalimar Bagh and Nishat Bagh wear a serene and frosty charm.

Despite the bone-chilling temperatures, Kashmiris welcome winter with open arms. The Dal Lake freezes, inviting locals and tourists alike to enjoy ice-skating and other winter sports. The vibrant winter festivals, featuring traditional music, dance, and delicious Kashmiri cuisine, add a cultural flair to the season.

The snow-capped peaks become a playground for skiing enthusiasts, attracting adventure seekers from around the world. The joyous atmosphere and the cozy warmth of traditional Kashmiri kangris (portable heaters) make winter a unique and unforgettable experience.

While the biting cold is a challenge, the people of Kashmir exhibit a remarkable resilience and warmth. Winter in Kashmir is not merely a weather phenomenon; it’s a celebration of nature’s beauty, cultural richness, and the indomitable spirit of its people.

Essay On Winter in Kashmir 500 Words

Introduction:.

Nestled in the lap of the Himalayas, Kashmir, often referred to as “Paradise on Earth,” undergoes a breathtaking transformation during the winter season. As the temperatures drop, a blanket of snow covers the region, turning it into a winter wonderland. This essay delves into the magic of winter in Kashmir, exploring the landscape’s transformation, traditional activities, challenges faced, unique culinary delights, winter wildlife, and the impact of this season on tourism.

Landscape Transformation:

Kashmir’s winter is synonymous with enchanting landscapes. The pristine snow-capped mountains, frozen lakes, and charming villages blanketed in snow create a picturesque setting that captivates the beholder’s imagination. The region becomes a canvas of white, painting a serene portrait of natural beauty.

Winter Activities:

The winter season in Kashmir is not just about cold weather; it’s a celebration of life and culture. Locals and tourists alike engage in traditional winter sports and activities. Skiing, ice skating, and snowboarding are not just recreational pursuits but are deeply embedded in the cultural fabric of Kashmir. Winter festivals and local traditions add a festive charm to the season.

Challenges of Harsh Winters:

However, beneath the beauty lies the challenge of surviving the harsh winter. Extreme cold temperatures and heavy snowfall pose challenges to daily life and infrastructure. Transportation becomes difficult, and the need for adequate heating and shelter becomes paramount.

Unique Culinary Delights:

The Kashmiri winter is not just about the chill in the air but also about warming the soul with unique culinary delights. Special teas and beverages provide comfort, and traditional winter foods become a source of nourishment and warmth, showcasing the region’s rich culinary heritage.

Winter Wildlife:

While humans adapt to the winter chill, the wildlife faces its own set of challenges. Winter becomes a test of survival for many species. Animals navigate the snowy terrain, showcasing the resilience and adaptability of Kashmir’s diverse wildlife.

Impact on Tourism:

Paradoxically, winter’s challenges become a draw for tourists seeking unique experiences. The region’s winter tourism flourishes as visitors flock to witness the magical transformation and partake in winter activities. This seasonal influx significantly contributes to the local economy.

Conclusion:

In conclusion, the winter season in Kashmir is a symphony of nature, culture, and tradition. It transforms the region into a canvas of breathtaking beauty, offering a unique set of challenges and experiences. As Kashmiris navigate the cold, they celebrate their rich cultural heritage, and as tourists venture in, they become part of a magical winter tale. Winter in Kashmir is not just a season; it’s an experience that leaves an indelible mark on the hearts of those who embrace it.

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Essay on kashmir: here is your essay on kashmir.

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‘Kashmiri’ is a wider term. It consists of numerous ethnic and cultural groups. Though living and scattered in different parts of the state, their major concentration lies in the Valley of Kashmir, Bhadarwah, Doda, Kishtwar, Banihal, and Ramban Tehsils of Jammu Division. They are also found in Kargil, Leh (Ladakh), Rajauri, Poonch, and Udhampur districts of the Jammu Division.

The word ‘Kashmiri’ has been loosely applied for several streams of immigrants, mainly from Afghanistan, Iran, Turkey and Central Asia, There is a close bearing of the Indo-Aryan culture on the ethnic composition of Kashmiris. In fact, the Kashmir language has its origin from the Proto-Indo- European family, also known as the Kurgan language.

Moreover, Kashmir has also received racial impulses from the Indo-Greeks which have influenced the ethnic structure of Kashmiris significantly. The influence of Dards, Ladakhis, Punjabis, Sikhs, Rajput’s, Gujjars has also molded the cultural ethos of the Kashmiris’.

Kashmiris are generally broad-shouldered and usually medium to tall stature. They are much dolichocephalic, having a well-developed forehead, a long narrow face, regular features and prominent straight, finely cut nose, attractive personality and graceful figures. They have keen trading instinct, and are deeply attached to their country.

A large number of unemployed Kashmiris will not seek jobs outside of Kashmir. They wear short pyjamas, a long loose large-sleeved gown, locally known as pheran and a skull cap. In intellect, they are considered to be superior to their neighbours. In disposition they are talkative, jolly and humorous.

About 95 per cent of the total population of Kashmir consists of Muslims. Every Kashmiri Hindu, with the exception of Khatri shopkeepers of Srinagar, who are known as Bohras, is called a Pandit or learned Brahman. Though not all learned, they are all Brahmins, and chiefly the followers of Shiva, the Lord of the Mountain and the God of the hill people. Khir- Bhawani at the mouth of the Sindh Valley is their favourite goddess.

The Pandits divide themselves into three classes:

(i) The astrologer class (Jotish),

(ii) The priest class (Guru or Bachahat), and

(iii) The working class (Karkun).

The priest class generally do not marry with any of the other classes, partly because they are regarded as divine and cut off from mankind, and partly because the laity abhor their practice of accepting the apparel of deceased Hindus. But the Jotish and Karkun pandits intermarry.

The Pandits are broken up into numerous Gotras. There are 18 Gotras among the Shivites Brahmans and 103 among the other Brahmans in Kashmir. Marriage is forbidden within the Gotra. The Leading Gotras are: Tikku, Razdan, Kak, Munshi, Mathu, Kachru, Pandit, Sapru, Bhan, Zutshi, Raina, Dhar, Fotedar, Madan, Thusu, Wangnu, Muju, Hokku, and Dulu.

The Kashmiri Muslims are predominantly cultivators, living in rural areas except those who are in urban places like Srinagar, Baramulla, Anantnag Sopore, Pulwama, etc. Among the Muslims, the largest number consists of Sheikhs. The Kashmir Muslims, by and large, are the descendants of original Hindus. The Saiyes, Mughals, and Pathans are the other major Muslim ethnic groups.

The Muslims of the valley may have retained, some of the customs of endogamy within the caste and exogamy outside the Gotra. But there is no trace now of these customs and only the different Gotra names are named and nothing more.’ It would be interesting to trace the origin of the Gotras (Kram) names , although by intermarriage the Krams have ceased to have and individuality or distinction. It is supposed by many that Muslims of the Pandit, Kol, Butt, Aitu, Rishi, Mantu, and Ghanai Krams are the descendants of Brahmans. Other Krams are believed to have sprung from Khatri origin . The Magres, Tantres, Dars, Dangers, Raina, Rathors, Thakurs and Naiks are from the Khatri Krams. Only one Kram, the Lone, is generally are signed a Vaisya origin, and the Damras are said to be the descendants of Sudras, the lowest of the Hindu castes.

In recent years, especially after 1947, it has become difficult to distinguish between the high and the low Krams as the men of low occupation are arrogating high sounding names. Thus of late years the Dums of Kashmir have steadily assumed the Kram of Ghanai, much to the annoyance of the original Ganar. The Hanjis (boatmen) of Kashmir have assumed the named Dar as a patent of respectability. Some Krams are, however, restricted to men of menial pursuits and the Kram name Sufi, which is said by some to be the Brahman origin, is mainly found among market-gardeners, bakers and servants.

Among the Sheikhs, the Pirzadas, who are the descendants of zealous converts of Islam, consider themselves to be the Saiyeds and intermarry with them. The Babas, also descended from zealous converts, are now chiefly religious mendicants. The Rishis are the attendants at shrines. The Mullas or priesthood of Kashmir are Sheikhs, and may be divided into two classes.

The first includes Mullas learned in the law, and variously designated as Maulvi, Qazi, Akhund or Mufti. The second class consists of Mullas who have fallen in social position and are known as Mals. These wash and prepare the bodies of the dead for burial and dig grave. Many Dums and Hanjis have adopted Kram ‘Mai’ but the Hanjis is regard the name as a corruption of the Hindi word for boatmen (Mallah).

The Saiyeds constitute the other important ethnic group in Kashmir. They may be divided into those who follow the profession of Piri-Muridi and those who have taken to agriculture and other pursuits. Some Saiyed families are highly respected in the villages, but those who have taken to agriculture are practically on a level with other villagers and intermarry with them.

Mir is the Kram name of the Saiyeds, while he retains his saintly profession, the Mir is prefixed to his name, when he takes to mundane pursuits the Mir is suffixed to his name. There are not many Mughals in Kashmir, and have so intermarried with the ordinary Kashmiri Muslims that all trace of descent is lost. They came to j Kashmir during the period of Mughals. Their Krams are Mir (a corruption of Mirza), Beg, Bande, Bach, and Ashaye.

In comparison to Mughals, the number of Pathans is large. Many of the Pathans retain all the old Pathan customs and still speak Pashtu language. They pride themselves on their bravery. They have large concentration in Uttar Machipura, Haval (Hamal). Most of the Pathans came to Kashmir in the time of Durrani. The Pathans are always given the title of Khan.

The Bombas are believed to have immigrated in Kashmir from Turkey. They are chiefly confined to Machipura. Originally a warlike tribe, they have degenerated into a feeble and most pitiable condition. They intermarry among themselves. Batkot is the old home of the Bombas in Kashmir, and when they die they are brought back to the beautiful burial ground, still kept up in Batkot. The heads of Bomba families are addressed as Raja, and the tract in which they live is known as Rajwara.

There are several villages of Faqirs or professional beggars. They work as agriculturist during the summer season and beg during the winter season. They regard the profession of begging as most honourable. They are not aggressive in their calling and are liked by the people.

In addition to these, there are numerous inferior castes who assumed their krams from the occupations they are engaged in. The market gardeners, herdsmen, shepherds, boatmen, minstrels, cobblers, leather workers, and scavengers. These small castes are scattered all over the state.

The Dums of Kashmir is an important caste, and have upto quite recent times had great power in the villages. The village watchman was always a Dum, and in addition to his police functions he was entrusted by the state with the duty of looking after the crops. The Dums, like Galawan and Batal generally, have darker complexion.

The Dums are much dreaded and disliked. Many stories are told by the Dums about their origin, and they always claim descent from a Hindu king, who afraid of his numerous sons, scattered them all over the valley, but it is believed that they are of Sudra origin.

The Galawans, or horse-keepers of Kashmir are by some considered to be the descendants of the Dums, and their dark complexion suggests that they are not of the same race as the Kashmiri peasants. Others think that the Galawans are the descendants of the Task Tribe.

Originally they used to earn their livelihood by grazing ponies but with the advent of time they found it more remunerative to steal them and they eventually developed into an established criminal tribe. They achieved notoriety in the days of Pathan rule, and when the Sikhs took over Kashmir, the Galawans were a terror to the country.

They used to move about in large parties, all mounted and armed with long, heavy clubs. They used to raid threshing-floors and frequently attacked a wedding party, and carried off the bride. Khaira Galawan is the hero of many a legends. The term ‘Galawan’ is now used to describe a man of violent and predatory habits.

The shepherds of Kashmir are known as Chaupans or Pohls. They are considered to be a separate ethnic group. A Chaupan is generally a cheery, active man with a most characteristic whistle, and his healthy life in the high mountains makes him strong and robust.

They occupy different Margs (alpine pastures) in which they graze their goats and horses during the summer season. In the autumn season they descend in the lower altitudes and live in villages. Band or Bhaggat combine the profession of singing and acting with that of begging and are great wanderers. They are much in request at marriage feasts and at harvest time they move about the villages. They sing songs in Kashmiri, Persian, Panjabi, Urdu and Hindi. They are very pleasant people.

Hanjis– An Ethnic Group Found in the Kashmir Valley
Sericulture in Jammu and Kashmir: Production of Raw Silk

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Paragraph on Winter In Kashmir

Students are often asked to write a paragraph on Winter In Kashmir in their schools. And if you’re also looking for the same, we have created 100-word, 200-word, and 250-word paragraphs on the topic.

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Paragraph on Winter In Kashmir in 100 Words

Winter in Kashmir is like a white blanket of snow covering everything. It gets very cold, and the snow makes it look like a fairy tale. Trees, houses, and roads all get covered with soft, fluffy snow. People wear warm jackets, caps, and gloves to keep cozy. Children love to play and throw snowballs at each other. They also make snowmen with carrot noses. The lakes freeze, and sometimes you can see people skating on ice. Kashmir during winter is very quiet and peaceful, with the snow making it beautiful and calm. It’s a special time when the whole place sparkles like diamonds.

Paragraph on Winter In Kashmir in 200 Words

Winter in Kashmir is like a beautiful white painting, where everything is covered with soft, fluffy snow. The tall trees wear white caps, and the rooftops look like they have been dusted with sugar. It’s cold, and people wear warm clothes like cozy sweaters, jackets, and woolen caps to keep themselves snug. Many children play with snow, making snowmen and having friendly snowball fights. The lakes in Kashmir get so cold that they sometimes freeze, and the water turns to ice. People drink hot drinks like Kahwa, a special Kashmiri tea with spices, to stay warm. The mountains are quiet, and the snow makes them look even more majestic. Birds who like the warm weather fly away to other places, while some animals, like the snow leopard, walk through the snow looking for food. During this time, schools are often closed because of the snow, and kids get to enjoy their winter break playing and having fun. Despite the chill, there’s a warm feeling everywhere because families come together, sit by the fire, and share stories. Winter in Kashmir is a magical time when the land looks like a fairy tale, and every day is a new adventure for those who live there and for those who visit this wonderful place. (Word count: 200)

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10 Lines on Winter In Kashmir
Essay on Winter In Kashmir

Paragraph on Winter In Kashmir in 250 Words

Winter in Kashmir is like a fairy tale come to life. Imagine a place covered in a thick blanket of snow, where everything looks pure and magical. In this season, the famous Dal Lake sometimes freezes over, and people might even play cricket on the ice! The trees have a layer of frost that sparkles in the sunlight, making the whole valley look like a glittering wonderland. The snowfall starts in late December and lasts until February, turning the whole region into a winter paradise. Kids have fun throwing snowballs and building snowmen, while adults enjoy the warmth of ‘Kangris,’ which are traditional fire pots that keep them cozy. The chilly weather also brings special food to the table; warming dishes like ‘Harissa’ and ‘Gushtaba’ are popular, giving everyone the energy they need to stay warm. Tourists come from all over to see the beauty of the snow-capped mountains and to experience the famous ‘Shikara’ rides on the frozen lake. Despite the cold, the local people wear bright smiles, and their colorful clothes stand out against the white snow, adding to the beauty of the season. Winter in Kashmir slows down the pace of life, but it also offers a chance for everyone to enjoy the quiet and peace of nature’s most beautiful display. This season, with its unique charm, invites everyone to witness the enchanting beauty of Kashmir under the spell of winter.

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Winter in Kashmir Essay

Winter in Kashmir

Nature knows its course best. Every season has its own importance and utility. No season is less important than others. One season opens the smooth passage for the other to flourish.

Winter is the fourth season of the four well-known seasons of Kashmir It follows autumn and lasts from December to February. It is generally considered as insignificant and treated as an unwelcome guest. The period between 22 December and 3 January is its climax .

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Winter is the coldest season of year. During this season the sun loses its heat and brightness and often remains hidden behind clouds, fog or mist. The temperature is usually around freezing point. It’s usually a cruel and an unpleasant season though it has a charm of its own.

In winter, the valley seems to be dressed in white overalls. The streets, bazaars, fields, gardens and roofs are all covered with snow. Water freezes and it is icy everywhere. Birds, beasts, cattle and other creatures are unwilling to roam about. Dogs forget their barking and crow their cawing.

As soon as winter sets in, the business hustle and bustle declines. The Govt. offices shift to Jammu. The schools and colleges remain closed in winter almost for two and a half or sometimes for three months. Sometimes due to heavy snowfall and avalanches, the valley gets cut off from the rest of the country for a long time.

Though not as charming as in spring, Kashmir is still attractive during winter. The snow-covered slopes of Gulmarg and other like places attract tourists all over the place country for skating and skiing.

Though long nights are jumpy and boring, soft and warm beds are soothing. People use “Phirans” and “Kangris” – the traditional Kashmiri weapons to fight the biting chill of the winter. Winter is a part of our climatic phenomenon. It is a blessing in disguise.

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Essay on Kashmir in English 100, 200, 300, 500 Words PDF

Essay on kashmir.

Short & Long Essay on Kashmir – The essay on Kashmir has been written in simple English and easy words for children and students. This English essay mentions Kashmir its beautiful land and places, Why is Kashmir beautiful? What are the challenges to the beauty of Kashmir, and why everyone should go and discover it? Students are often asked to write essay on Kashmir in their schools and colleges. If you are also looking for the same, then we have given essays on this topic in 100-word, 200-word, 300-word, and 500-word.

Short & Long Essay on Kashmir

Essay (100 words).

Kashmir is a beautiful state of India and is considered the most important part of India which is called heaven on earth, it is said that there is no place more beautiful than Kashmir, it is also called Switzerland of India.

The capital of Jammu and Kashmir is Srinagar. There are many high Himalayan peaks, glaciers, valleys, rivers, evergreen forests, hills, etc., and many other places. Snowfall occurs throughout the year in Kashmir.

The weather here is always pleasant. Many tourists come every year to see the beauty of this place. During summer one can see very good greenery here. During snowfall, it seems as if a white sheet has been spread over Kashmir. Apple trees can be seen here which are very beautiful to look at.

Essay (200 Words)

Kashmir is known as “Paradise on Earth” which is a top-class tourist destination. Its picturesque view of snow-capped peaks, lush green valleys, and tranquil lakes attracts tourists from all over the world.

Tourism is an important sector for the economy of Kashmir, its unique attractions include Dal Lake which is known for its houseboats, and Amarnath Cave an important pilgrimage site that also attracts a large number of tourists. Furthermore, the Mughal Gardens reflect the brilliance of Persian architecture.

Kashmir creates innumerable employment opportunities for the local people ranging from hotel and restaurant services to handicrafts and transportation which contributes significantly to its GDP.

Despite its natural beauty, the tourist destination of Kashmir has been affected by conflict. Due to security concerns, there has been a decline in the number of tourists which has impacted the local economy. The government is continuously making concerted efforts to revive and promote tourism in Kashmir.

Tourism in Kashmir is a blend of cultural richness, natural beauty, and thrilling adventure. Despite many challenges, its potential is immense. With the right strategies, it can become a symbol of economic growth and cultural exchange while preserving its natural splendor for future generations.

Essay (300 Words)

Introduction

Jammu and Kashmir is the most beautiful and important part of the earth which is located in the northern part of India. Kashmir is also called heaven on earth. It has Pakistan on its western border and China on its northern and eastern borders. About 8 languages are spoken in Kashmir, while the area is about 54571 square miles and its population is about 1,01,43,700. ,

Beauty of Kashmir

The weather of Kashmir is always very pleasant, during snowfall it seems as if a white sheet has been spread over Kashmir. Many tourists keep coming from India and abroad to see the beauty of this place. During summer one can see very good greenery here. Apples are grown here the trees are very beautiful to look at.

Heaven on Earth

Kashmir is called heaven on earth because it has very high hills, dense forests, and lakes flowing between the valleys. Therefore it is considered like the crown of India, there is a sudden change in the weather here which enhances its beauty, due to its beauty people are attracted here and often come to visit.

Kashmir a Tourist Destination

Kashmir is one of the most famous places in India. People often come here throughout the year for their holidays. Whoever visits Kashmir says that the real heaven is in Kashmir. There are many tourist places here for the people – like Sonamarg, Pahalgam, Patna Top, Srinagar, Gulmarg, Sonamarg, etc. There are many lakes here which add to the beauty of Kashmir.

Kashmir which is called heaven on earth is very beautiful. Impressed by its beauty, people from all over the country and abroad come to visit here. If you too are looking for a hill station to spend your holidays, then there cannot be a better option than Kashmir. Despite its conflicts, Kashmir is an ideal tourist destination for the people. You can go here and enjoy everything as per your wish.

Essay (500 Words)

Kashmir is an important part of India which is also considered as heaven on earth. It is known for its spectacular beauty, snow-clad hills, amazing snow-covered mountain ranges, beautiful lakes, lush green farming, evergreen gardens, and a mesmerizing beauty that cannot be described in words. Kashmir has always been a center of attraction for many reasons – be it its enchanting beauty, issues of cross-border terrorism, political issues, or the terror and fear associated with the place, these are the reasons why Kashmir is always in the news.

The Beauty of Kashmir Valley

The Kashmir Valley is surrounded by the Himalayan mountain ranges which remain covered with snow almost throughout the year. It is surrounded by China and Tibet in the east while it is surrounded by Pakistan in the west. Kashmir Valley is one of the largest valleys in the country which extends over an area of 105 square km. There are many rivers here in which Jhelum River is the main river of Kashmir and it flows in different areas of Kashmir by making branches at different places. Other important rivers of the valley include the Indus and Chenab rivers.

Kashmir Weather

Summers in Kashmir are very mild between the months of May and August while the monsoon season occurs from September to November and becomes cold with the onset of winter by the end of November. The actual winter season occurs between December and February when temperatures drop extremely low. Visiting snow-capped mountains during this time leaves one in awe of the power of nature.

Spring season occurs in Kashmir between March and April. Tourists can visit this place to see the valley covered and adorned with the finest colors of nature and lush greenery.

Trees and Animals

Almond trees, walnut trees, poplar or maple trees, cedar, birch trees, and blue cedar are found in abundance in this region. Apart from this, animals like leopards, mountain foxes, jackals, hangul, musk deer, langur, black bears, etc. live in the wildlife. This valley is home to 120 species of birds and some of them are pheasants and bulbuls.

Terrorism in Kashmir

The Kashmir issue is still unresolved and both India and Pakistan have been shedding blood for years over its rights. Kashmir Valley is infamous for political disputes. People living in the valley are still living a life full of struggle. Bloodshed and imposition of curfew are common in the valley and the problems of the people increase due to the deployment of the army throughout the year in sensitive areas.

Some unresolved disputes have given rise to terrorist attacks and cross-border terrorist activities continue to occur between the two countries. The governments of both countries have tried several times to resolve the disputes and free the area from terrorist activities, but have not been successful yet.

Despite the controversies, Kashmir is a very beautiful place which is called heaven on earth. People from all over the country and abroad come to visit here. Although there are many beautiful places in India the best place among them is Kashmir. You can go here and enjoy everything as per your wish. But Kashmir is an area affected by terrorism. So we need to be alert and careful there.

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The Language of Gender Identity

More from our inbox:, power over principle in the g.o.p., upgrading our electric grid, shakespeare’s insights, still relevant today.

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To the Editor:

Re “ The Problem With Saying ‘Sex Assigned at Birth, ’” by Alex Byrne and Carole K. Hooven (Opinion guest essay, nytimes.com, April 3):

Mr. Byrne and Ms. Hooven argue that use of “assigned sex” terminology “creates doubt about a biological fact when there shouldn’t be any.” But sex characteristics are not “a biological fact”; they are rather a series of facts — anatomical, hormonal and genetic — that are not always in alignment.

The term “sex assignment” derives from the medical literature of the 1940s and 1950s, in which physicians grappled with what was then called “hermaphroditism” and is now called “intersex” or “D.S.D.,” for disorders or differences of sex development.

To conclude that the words “assigned at birth” are needless is to deny the complexity of biological sex and to erase both the history of intersex conditions and the embodied reality of the people who are born and live with them.

Barbara M. Chubak New York The writer is an associate professor of urology at the Icahn School of Medicine at Mount Sinai.

Transgender people like me do not exist as a topic of rational debate, something to be tossed around in discourse; we are people, and our lives exist far beyond your philosophizing. Articles like this are not only unnecessary, but they are also harmful, patronizing and dehumanizing.

The phrase “sex assigned at birth” is causing no one any harm, and it is not meant to replace “sex.” We are not advocating the end of “male” and “female.”

“Sex assigned at birth” is simply meant to convey the following notion: This individual was born as one sex, but their current body and/or lived experiences may contradict that. It allows trans people the very medical clarity this article claims to strive for. If I, a trans man far into his medical transition, were to walk into a doctor’s office and claim to simply be “female,” utter confusion could follow.

But we should not have to defend ourselves under the guise of rational discourse. We have bigger issues. In Texas, my parents would be possibly liable for child abuse for allowing me to transition as a teenager — so stop treating us as if we do not know what we are talking about.

When people tell you the language that makes them the most comfortable, you use it and move on. You may believe sex to be black and white, as it may be the most convenient reality for you to live in, but for many of us, our bodies are the gray areas.

Max Greenhill New York

I fully agree with this essay: Biological sex is accurately recorded at birth; it is not arbitrarily “assigned.”

The reason activists are pushing the sex-assigned-at-birth terminology is not simply that they want more empathy and inclusiveness for trans persons, but that they want the public to believe that one’s birth sex was, as the authors say, an educated guess at best. If the public accepts that idea, they will be more agreeable to the idea that one’s misassigned sex needs to be corrected later when the individual is old enough to determine their “true, authentic self.”

Most adults don’t care what gender someone declares, but biological sex is a scientific fact. The range of “genders” now being proclaimed is making the whole concept of gender meaningless. Every behavior, feeling, mood, attribute, sexual orientation or social statement does not constitute a gender.

Mark Godburn Norfolk, Conn.

The problem is not that we are confusing the male/female binary; the problem is that the human gender story is bigger than a simple binary, and our language does not reflect that, but it should.

Intersex people exist and have always existed. People whose gender expression doesn’t match their biological presentation exist and have always existed. The authors are correct that language is powerful, but in this case they have the power dynamic exactly backward.

When we adhere to strict binary language, we are asking gender-abundant people to amputate whole parts of themselves. We need to allow people to flourish in the language that fits them.

As my 9-year-old recently explained to my 6-year-old, “You don’t really know what gender a baby is when it’s born, because you know their parts, but you don’t know their heart.”

Meghan Lin St. Paul, Minn.

Thank you, thank you, thank you for publishing this guest essay by Alex Byrne and Carole K. Hooven. In a society inundated with well-meaning absurdities such as “sex assigned at birth” and “pregnant people,” this message desperately needs to be broadcast, received and acted upon.

Mark Featherstone Alameda, Calif.

Re “ Sununu Says Trump ‘Contributed’ to Insurrection, but Still Has His Support ” (news article, nytimes.com, April 14):

Gov. Chris Sununu of New Hampshire now says he will support Donald Trump for president, even as he concedes that Mr. Trump “absolutely contributed” to an attempted insurrection on Jan. 6. Like many of his fellow Republicans, Mr. Sununu has chosen power over principle.

Ethics don’t flash on and off like neon lights. Integrity cannot be situational. And character isn’t a chameleon that shifts to secure political advantage. History will record all the elected officials who embraced Mr. Trump’s mendacity while looking away from the democratic principles they swore an oath to uphold.

Welcome to the club, Governor Sununu.

Maryellen Donnellan Falls Church, Va.

Re “ The U.S. Urgently Needs a Bigger Grid. Scientists Have a Faster Solution ” (Business, April 10):

The nation’s current power lines that were built in the 1950s and 1960s have a 50-year life expectancy, meaning that they have surpassed their intended life span. As the U.S. evaluates how to meet new electric demand, the materials in the grid must not just be replaced, but also efficiently planned and upgraded.

To lower energy costs and improve reliable access to electricity, we should use new technologies that allow more power to be transported across the same size transmission towers that are currently in use. Further, the same amount of power could be transported across smaller, low-impact towers, which could reduce siting and permitting obstacles — thus saving time and money.

Significant transmission capacity is required to meet rising demands on the electrical system, withstand frequent extreme weather events and balance a changing resource mix. Deploying improved technologies in constructing a nationwide transmission grid is key to meeting these needs — because America needs a modern grid now more than ever.

Christina Hayes Washington The writer is the executive director of Americans for a Clean Energy Grid.

With “ O.J. and the Monster Jealousy ” (column, April 14) and “ Trump’s Insatiable Bloodlust ” (column, April 7), Maureen Dowd evokes two of Shakespeare’s greatest characters — Othello and Macbeth — to demonstrate that the playwright’s insights remain as perceptive and significant today as they were more than 400 years ago.

As his friend and fellow dramatist Ben Jonson wrote of Shakespeare, “He was not of an age but for all time!”

Brad Bradford Upper Arlington, Ohio

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Environmental pollution ماحولیٲتی آلودگی an essay in Kashmiri language
it's a short essay on environmental pollution in the kashmiri language@Ashpresents It's for the students who wants to read and write kashmiri essay for class...
Kashmiri Literatre
The oral tradition of Kashmiri language is highly colourful and complex in nature. It consists of various folk forms and its folk literature is the most representative form. ... But the pioneer in Kashmiri essay writing is Mohammad Zamaan Azurdah. He made essay a distinct literary form in Kashmiri. He has added colourfulnes to Kashmiri prose by ...
Kashmiri language
Kashmiri (English: / k æ ʃ ˈ m ɪər i /) or Koshur (Kashmiri: کٲشُر (Perso-Arabic, Official Script) ; Kashmiri pronunciation:) is a Dardic Indo-Aryan language spoken by around 7 million Kashmiris of the Kashmir region, primarily in the Kashmir Valley of the Indian-administrated union territory of Jammu and Kashmir. Kashmiri has split ergativity and the unusual verb-second word order.
The Enduring Strength and Richness of Kashmir's
In Kashmiri writing, adept, lucid descriptions for the region's life emerge; its writers formulate deltas in language in which to express their sensibilities. In his essay, Under Siege, novelist Mirza Waheed writes of the things that Kashmiris will remember during India's many persecutions. "The crunch of the military wheel, the callous ...
PDF Kashmiri : a Grammatical Sketch
The Kashmiri language is called kA:shur or kA:shir zaba:n by its native speakers. It is primarily spoken in the Kashmir Valley of the state of Jammu and Kashmir in India. According to the 1981 census there are 30,76,398 speakers of the language. The census was not conducted in the year 1991.
PDF An Introduction to Spoken Kashmiri
languages, Kashmiri presents a unique problem: there are practically no teaching materials available for this language. This manual is, therefore, the first attempt to initiate pedagogical material for it. This book has been written with a very modest goal in mind: that of presenting the language materials for Kashmiri in Kashmiri cultural ...
Kashmiri History
From the 14th century onwards- Sufi poetry brought in a large body of Perso-Arabic lexis into the language, which eventually enriched the Kashmiri language. In the 20th-21st centuries devotional songs, love songs, modernist poetry , short stories, plays, essays, novels and other literary genres enriched the language further.
PDF Topics in Kashmiri Linguistics
Kachru provides first detailed grammatical description of Kashmiri in his A Reference Grammar of Kashmiri (1969). His another work An Introduction to Spoken Kashmiri (1973) provides additional notes on Kashmiri grammar and culture. He has also described certain grammatical aspects of the Kashmiri language in his other papers.
PDF An Introduction to Spoken Kashmiri
equivalents for Kashmiri words. The second part gives Kashmiri equivalents for English words. The third part includes a partial list of English borrowings in Kashmiri. In addition, there is also included a glossary of select terms used in this manual, and suggestions for further readings on the Kashmiri language, culture and history. BRAJ B. KACHRU
On Kashmiri Language
On Kashmiri Language - Part 1. Kashmiri language is the language of the valley of Kashmir. In a dialectic form, it has spread South-west into the valley of Kishtwar and to the South, it has flowed over the Pir Pantsal range into the lower hills lying north of river Chinab where it appears in a number of mixed dialects.
No place for 'Kashmiri' in Kashmiri nationalism
The first daily Kashmiri language newspaper Kahwet only appeared in 2011 (Outlook 2011). Similarly, compared to Urdu, the record of Kashmiri language as a medium for artistic and cultural forms of prose, novels and poetry was no better. The first Kashmiri language novel, Doud te Dag [Pain and Anguish], appeared in 1957 (Mohi-ud-Din, 1978, p.84 ...
Kashmiri Language
Many scholars claim that Kashmiri is Indo-Aryan rather than Dardic. Another view is that the language has its origin in Saryani and Abrani, the language of Jews who came to Kashmir about 2000 years back. Kashmiri has borrowed, with adaptation, a large number of vocabulary items from Sanskrit, Persio-Arabic sources and most recently from English.
How to write an essay in the Kashmiri language?
An academic essay is a focused piece of writing that develops an idea or argument using evidence, analysis and interpretation.There are many types of essays ...
Essay on Kashmir: History and Beauty in 600+ Words
Essay on Kashmir for Students: Kashmir is a region situated between India and Pakistan in South Asia. It is believed that the name Kashmir originated from the word 'Ka' which means water, and 'shimera' to desiccate. The story of Kashmir is complex and has historical, cultural, and political dimensions. Over the years, many rulers and ...
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Essay on Kashmiri Literature! Kashmiri literature has a history of at least 2,500 years. Patanjali, the author of the Mahabhashya commentary on Panini's grammar, and Dridhbala, who revised the Charaka Samhita of Ayurveda, emerged from this region. ... The use of the Kashmiri language began with the poet Lalleshvari or Lai Ded (14th century ...
Useful phrases in Kashmiri
A collection of useful phrases in Kashmiri, an Indo-Aryan language spoken mainly in India and Pakistan. Jump to phrases. See these phrases in any combination of two languages in the Phrase Finder.If you can provide recordings, corrections or additional translations, please contact me.. Key to abbreviations: frm = formal, inf = informal, m = said to males, f = said to females, >Muslims = said ...
Essay On Winter in Kashmir: Winter Magic in Kashmir: A Symphony of Snow
Explore the enchanting world of Kashmir's winter magic through our insightful Essay On Winter in Kashmir. Delve into the captivating landscapes, snow-covered ... Urdu, Kashmiri, and Dogri are the main languages spoken; diverse linguistic and cultural heritage. Religious Diversity: Significant populations of Muslims, Hindus, and Sikhs; diverse ...
Essay on Kashmir: Here is your Essay on Kashmir
The word 'Kashmiri' has been loosely applied for several streams of immigrants, mainly from Afghanistan, Iran, Turkey and Central Asia, There is a close bearing of the Indo-Aryan culture on the ethnic composition of Kashmiris. In fact, the Kashmir language has its origin from the Proto-Indo- European family, also known as the Kurgan language.
Paragraph on Winter In Kashmir
Essay on Winter In Kashmir; Paragraph on Winter In Kashmir in 250 Words. Winter in Kashmir is like a fairy tale come to life. Imagine a place covered in a thick blanket of snow, where everything looks pure and magical. In this season, the famous Dal Lake sometimes freezes over, and people might even play cricket on the ice!
Spring in Kashmir Essay
Spring In Kashmir (200 words) READ ALSO: Essay on Republic Day in English For Students & Children. Kashmir is a land of gardens. It is heaven on earth. Its picturesque beauty beggars description during spring. Kashmir is known as the Switzerland of Asia. Nishat and Shalimar Gardens are famous the world over.
Winter in Kashmir Essay
Winter is the fourth season of the four well-known seasons of Kashmir It follows autumn and lasts from December to February. It is generally considered as insignificant and treated as an unwelcome guest. The period between 22 December and 3 January is its climax. Daffodils Critical Appreciation In 500 Words. Winter is the coldest season of year.
Essay on Kashmir in English 100, 200, 300, 500 Words PDF
Essay (300 Words) Introduction. Jammu and Kashmir is the most beautiful and important part of the earth which is located in the northern part of India. Kashmir is also called heaven on earth. It has Pakistan on its western border and China on its northern and eastern borders. About 8 languages are spoken in Kashmir, while the area is about ...
essay on kashmir in kashmiri language
Essay on kashmir in kashmiri language See answers Advertisement Advertisement rinkughosh9932 rinkughosh9932 Answer: Kashmir is the Northwestern region of the Indian subcontinent. Kashmir valley is the biggest one in India. The valley is known to be the home of Sufism - miscellany of left Islamic and Hindu customs.
Opinion
Re "The Problem With Saying 'Sex Assigned at Birth,'" by Alex Byrne and Carole K. Hooven (Opinion guest essay, nytimes.com, April 3): Mr. Byrne and Ms. Hooven argue that use of "assigned ...