As we hear about the communal tensions in Rajouri, we need to caution ourselves about the implications that the media coverage of such tensions has on the projection of Jammu as a region. ironically, Jammu gets into the national headlines, once in a while only for one or the other negative incident. In last few years, Jammu has been in the national news for the militant strikes and for the border skirmishes and ceasefire violations. Other than that it is one or the other communal incident which brings Jammu to the national attention. Thus it was Kishtwar tensions in 2013, Poonch tensions in 2014 and now Rajouri which is making national news. The way these news portray the region, gives one an impression about it which does not justify its reality. The communal incidents overshadow the positive aspects of the region and take away its real strength.

Simply stated
Rekha Chowdhary

So what is the strength of Jammu region? The strength of Jammu region lies in its being a plural society that is more complex, intricate and dynamic than any other region of the state. As the demographic composition of the three region clearly reflects, Kashmir region is quite homogenous and almost a single unit society – in the sense that an overwhelming majority here is Muslim and not only shares the common language but also the culture and the sense of history. Ladakh is more heterogenous than Kashmir region with its almost even population of Buddhists and Muslims, and yet it is not as intricate and layered as the Jammu region is. Jammu is not only multi-religious society but is also multi-linguistic and multi-cultural. Though Hindus form the majority here, the Muslims also have a strong presence. However, the division between the two communities is not very neat and clean and the presence of the two communities makes interesting context of mixed living within the region. There are districts which are comprised predominantly of Hindu population, there are also districts which are comprised by predominantly Muslim popuation. There are also districts which have quite mixed population. However, the religious division does not define the social or political existence of people of the region as other affinities based on caste, clan, community and tribe cut across the religious divide. Neither the Hindus nor the Muslims are homogeneous category as their identification with their tribe, caste or clan is deep-rooted and gets reflected in the variety of identity politics that operate in this region. Among the Hindus, the caste divisions are the most prominent. Like the Hindus, the Muslims are internally divided on the caste and tribal basis.Apart from other factors, the diversity of the region is reflected in the linguistic-cultural patterns of the region. Apart from the Dogra culture, one can identify the Gujjar and Pahari cultural identities. How complex is the linguistic-cultural pattern of the society can be seen from the example of Doda belt itself which is comprised of the three districts of Doda, Ramban and Kishtwar. While this belt is quite diverse with many cultural and linguistic strands, Kishtwar alone has seven linguistic groups.
With a diversity of such kind, the region represents a reality of living pluralism. People in this region, though identifying with one or other identity politics, do not hold on to anyone identity but are part of multiple and overlapping identities. It is these multiple identities that make way for a plural ethos of the region. Thus rather than being merely ‘Hindus’ and ‘Muslims’ and facing each other as antagonistic identities, there is much more continuity between these communities and much more that is shared. Thus the Dogra Hindus and Muslims share not only language and culture but also the pride in being Dogra. The Pahari Muslim Rajputs share the sense of Rajput identity with Hindu Rajputs and not merely follow the endogamy but also the ‘Rajput pride’.
The shared ethos of the region is reflected in so many ways. The multiple shrines, especially the places associated with the saints form the shared sacred spaces which are equally respected by Hindus and Muslims. The folk heroes of the region, like Baba Jitto and Mian Dido  are owned by all the communities and so are the various Peers that have their presence all over the region. If one really wants to have an understanding of Jammu region, one can visit the Chamliyal shrine which is associated with a Hindu saint but has lot of Muslim ownership. So strong is the faith of the Muslims this side and across the border in the medicinal miracles of the shrine that the annual festival in the last week of June brings not only the communities but the hostile nations of India and Pakistan together on this day. The shrine on Indian side is a very interesting mix of Hindu and Muslim symbols.
The shared ethos of the region is well reflected in many other things – for instance in the presence of a Muslim family singing the Hindu devotional song. Ghulam Mohammad while alive was the best singer of devotional Bents of Mata Vishno Devi and his sons continue to do so and inform us that they are not the only ones but there are many other lesser known Muslim singers who have been equally adept at singing the Karaks of Hindu heroes and Gods.
The living secular ethos of the region has been reflected in the toleration that the region has reflected over a long period. It is true that the region was on the map of partition history of massacres, rioting and displacement and could not keep away from the bloodshed that marked the rest of northern India, yet post-parition history of the region has much to inspire. Most particularly, last twenty five years of militancy have contributed a lot to the plural ethos of the region. The whole region got involuntarily involved in the conflict situation and had to face numerous implications. One such implication was the provocative and communal cases of militant violence. Numerous such cases of communalised violence notwithstanding, especially the selective communal killing meant to provoke communal disturbances, the region stood the  test of the communal tolerance. One does certainly see the remnant effect in stray incidents in some sensitive spots like Rajouri, Poonch and Kishtwar. But on the whole, the region has shown that it has survived as a tolerant society.
Anyone who has seen the region growing in last twenty five years would have noticed that there is a dynamism here which does not get reflected anywhere else in the state. A reflection of such dynamism is to be seen in Jammu city itself which is much more plural and thriving as compared to what it was two and half decades back. The city has extended all over, has got new colonies which have accommodated all kinds of people. The variety of people who have adopted the city as their own has led to a cosmopolitan culture here. This is not to deny that religious and regional chauvinism does not attempt at asserting itself, and yet, it is the cosmopolitan culture of the region and the city of Jammu that triumphs in the end.
It is this background of the region, which should be the hallmark of knowing and portraying Jammu. The communal incidents, though once in a while, tend to overshadow this dynamic reality of the region. A conscious effort to own the plural and dynamic ethos is the need of the time. It is such ownership only that can help us overcome our moments of weakness and also cherish the living and dynamic plural ethos that we share and live in Jammu region.
(Feedback welcome at rekchowdhary@gmail.com)

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