Thursday, July 17, 2025

The Spring Faraway by Ashok Patwari - Reviewed by Deepak Budki

      The Spring Faraway by Ashok Patwari

               Reviewed by Deepak Budki

 

The maiden English novel by Dr Ashok Patwari titled ‘The Spring Faraway’ is a saga of developments in the Kashmir valley over the past four decades. The State of Jammu and Kashmir has been a festering sore ever since its independence and has been aptly described by Lord Birdwood as a “geographical monstrosity”. India and Pakistan have fought four wars since 1947, so much so that it has adversely affected their economies. resulted in the separation of the Eastern Wing of Pakistan in 1971, the rise of militancy in the state and the exodus of Kashmiri Pandits in 1990. Against this background, Ashok Patwari has chronicled the events, fictionalised them and not only reflected the sentiments of the people of Kashmir but also refracted the ideologies of different stakeholders in the conflict.  

Dr Ashok Patwari is a well-known Urdu fiction writer with three collections of short stories, viz. Kuch Lamhe, Kuch Saye, Dastak and Silwatein, besides four books in English, Turquoise Tulips, Down Flows the Stream, Retreat and Other Stories, and Poster Boy and Other Stories. Born in Sopore, Kashmir, on 2 October 1948, he is a paediatrician based in Noida, Delhi NCR, after migrating from Kashmir. Dr Ashok is also a Research Professor of International Health at Boston. Patwaris have a rich tradition of literary accomplishments. In this novel, the author has chiefly focused on the characters who have been neighbours for ages in his homeland, Sopore, comprising three generations belonging to different antagonistic religious ideologies. Yet they believe in peaceful coexistence called ‘Kashmiriyat’, a legacy handed down to Kashmiris by great Rishis like Lal Ded and Nund Reshi. The two families are symbolic of their communities living peacefully in Kashmir. However, due to the circumstances created by regular conflict between Hindus and Muslims, fuelled by religious bigots and the neighbouring country, Pakistan, some of the younger members have become hardcore rightwing extremists. 

The author has picked up the thread from the partition of the country and the tribal invasion when many Kashmiri Pandits (Hindu Brahmins) nicknamed Bhattas were rescued and saved from the onslaught of invading Tribal barbarians, including members of the family of Prithvi Nath Dhar, a school teacher and an Urdu-Persian scholar. Their parents, Shamboo Nath Dhar and Haji Ghulam Mohammad Dar, were colleagues besides being neighbours. This reinforced the belief in Kashmiriyat of that generation of Pandits and Muslims. March of time eroded the secular fabric of the two families and some of their children fell prey to the religious extremism honed by their personal experiences during the militancy in Kashmir Valley after 1990. While Roshan Lal Dhar continued to believe in Prithvi Nath’s legacy of Kashmiriyat, even if his community had to be second-class citizens in J&K, Dr Surinder Dhar did not and joined a right-wing Hindu organisation in Delhi. However, no Pandit picked up arms despite the loss of land, property and livelihood due to migration. On the contrary, while elder Hajis were sympathetic to Pandit brethren, younger ones were not, and some even picked up the gun to free Kashmir from India. The events in the valley for the last four decades proved that they had local support, were provided with food and shelter and local youth joined the ranks of terrorists.

The author has dwelt upon the behavioural aspects of different religious communities, the complexes developed by villagers vis-à-vis their Urban counterparts as well as commitment to non-violence. The last trait is generally believed to be a result of the cowardice of Kashmiris ignoring the stellar role played by J&K Militia in the 1962 war, after which the force was incorporated as J&KLI in the Indian Army. The novel highlights subtle differences in the sensibilities of Muslims and Hindus. Muslims in general prefer Sharia law, orthodoxy, veiled women and affection for Pakistan. However, Kashmiri Pandits, being in a minuscule minority, have over the ages learnt how to adapt to the circumstances. After migration, there was a change in the mindset of the younger generation who displayed their happiness for the strict enforcement of law, abrogation of Article 370 and 35A of the Constitution and bifurcation of the J&K State into two UTs. Some Kashmiri Pandit organisations called for a separate land for them to be named ‘Panun Kashmir’, which concept seems to be impractical and ridiculous. Despite this, the migrant community miss their culture, climate, food and dress. 

The militancy in Kashmir started a few years before 1990 under a well-planned strategy, when it reached its peak on 19 January 1990, resulting in the mass migration of Kashmiri Pandits. There are two opinions about their migration, one sponsored by Terrorists and believed by the majority of Muslims in the valley, as well as sympathetic pseudo-secular media and the other held by Pandits themselves based on their personal experiences. On the other hand, many fatalities of Pandits were reported after the migration on account of unbearable climatic conditions. Pandits believe that Muslims invited the curse on themselves by taking up arms. Shockingly, the forcibly displaced Pandits are labelled as MIgrants, which reflects voluntariness rather than forced exile. Nevertheless, they focused on the education of their children, facing the vicissitudes of climate, poverty and insecurity and often succeeded in their efforts. The novel emphasises that not all Kashmiri Muslims were bad, but many sheltered and helped their Pandit brethren. Prithvi Nath Dhar and his wife stayed put in Sopore despite several requests by their children and were looked after by their friendly Muslim neighbours. However, most of the younger generation were committed to a religious crusade called Jehad, and many got trained across the border and returned to execute their plans as per diktats of their handlers in POK. Aijaz, assisted by other terrorists, is ordered to abduct Prithvi Nath and his wife, who were provided shelter by his father which stirs his conscience. Luckily, he is able to avoid the situation but later on has to take school children as hostages which renders him totally helpless. Far away across the oceans, the author finds two young men from the said neighbouring family, viz. Muqbil and Bhavishya locking horns on the concept of the independence of Kashmir and the exodus of Kashmiri Pandits yet Bhavishya consoles Muqbil on the death of his grandfather.

While the author has taken pains to portray the excesses of the security forces upon the local Muslims which resulted in further growth of terrorism, he has, however, conveniently overlooked the killings, abductions and other dastardly acts perpetrated by the terrorists upon the security forces for reasons best known to him. May be due to the author’s attempt to balance his narrative or his subconscious effort to eulogise Kashmiriyat and Secularism.

The novel also portrays a character, Gula, who is the son of a labourer killed in crossfire. Though it is normally expected that the employer would sympathise with the family and provide Gula a secure job but instead he is inducted into terrorism by his employer in the name of Allah, assuring all help to his family. His house is also made into a hideout for a Pakistani terrorist who exploits the innocence of Gula’s sister, forces her to marry him and bear his child. Both Gula and his brother-in-law are ultimately eliminated. 

The novel has too many Urdu and Kashmiri words, at times repeated, which could have been avoided and their English equivalents used wherever available except perhaps where they are emphatically used in the dialogue.

To sum up, the novel, The Spring Faraway, is both a historical document in the form of fiction and also an eyewitness account of the happenings in the Kashmir valley without any prejudice and exaggeration. Ashok Patwari has indeed produced an interesting piece of fiction which is praiseworthy. Those readers who have not been through the events can visualise what must have happened, while those who have gone through it can feel the nostalgia behind every word in the novel.

*****


 

Thursday, May 15, 2025

APNA APNA SUCH (NOVEL) BY DEEPAK BUDKI; REVIEWED BY DR SAIFI SIRONJI





 

Wednesday, December 4, 2024

Recollections of Childhood.



The above two paintings are painted by Frantz Charlet 1862-1928.  These paintings remind me of my childhood.

1) I started smoking at an early age of around 11. I was accompanied by a friend who saw someone throw a burning cigarette butt which he rushed to pick up and hid under the pheran (smock). He had a few puffs and next he gave it to me. I was reluctant but he convinced me that it is soothing. So I too smoked a few puffs and coughed instantly. We headed to our home hiding the cigarette under our pheran. Shockingly, I found my mother coming from opposite side in a lane and she saw me throwing out the smoke from my mouth. And you can imagine what must have happened at home. She was angry and furious and beat me with a stick. 

Later on we got used to smoking and used to lit the cigarettes from each other's as in the painting.

2) The second painting reminds me of a game called LAGORI which we used to play in childhood. We placed seven earthen tablets one over the other and a player of one team was supposed to hit it. If he succeeded the team had to run away till caught or else they must rebuild the earthen tablets to be declared a winner.

                                    ππππππ




 

Monday, December 2, 2024

Fortune telling experience

I was watching Indian Idol on Sony TV today. Nana Patekar had been invited as a guest. Since the beginning of this series of Indian Idol, a participant claimed that she was a Numerologist. She was asked by Nana Patekar to tell what was his age? Nana Patekar obviously showed that he doesn't believe in such things as fortune telling and numerology. She was in a fix and out of confusion blurted out 43. Nana smiled and in his own style said, "You are right, but just add 31 to it. That makes it 74". This was indirectly a dig on her numerology.

I recalled a similar incident that had happened with me in 1971. I was working as Branch Manager, Kashmir Govt Arts Emporium, Sector 17, Chandigarh. A bearded astrologer came into the showroom and entered my cabin. He claimed that he is a fortune teller and can tell me about my future. Of course he expected to be paid for the job. I asked him to sit in the chair in front of me and comforted him. 

At the very outset, I asked him a question, "Can you tell me what is my age?" 

He got flabbergasted. 

He looked at my face intently. My look told him that I may be around 20-25 years old but the atmosphere of the Emporium and the chair I was occupying told him that it cannot be less than 30-35. He got totally confused and out of despair blurted out that your age is around 32. 

I laughed and told him that you cannot tell my age though I am sitting in your front, how can you tell my future which is very distant and not yet born. So I requested him to leave without wasting my time. However, while leaving I told him that I was born in 1950 and therefore am 21 years old. He left my cabin hurriedly and didn't look back even once.