Bashir Arif on traditional attire, the poverty behind the shalwar debate, Bollywood’s narrow lens, and what the young owe to the Valley’s past
Interview by Peerzada Masarat Shah
In a wide-ranging conversation, Bashir Arif turns to a subject that has lately been dragged into political argument: what Kashmiris wore, and why. He speaks about the dress of Pandits, Muslims and villagers in the early times, the custom of paha, the moment that shaped Sheikh Mohammad Abdullah’s politics, and the responsibility that journalists, parents and the Gen Z generation now carry.
Q. Describe the traditional attire of Kashmir in the early times, including the dress worn by Kashmiri Pandits, Kashmiri Muslims, and villagers.
As far as the attire of Kashmir is concerned, in the early times Kashmiri clothing was broadly divided according to the communities and their way of life. Kashmiri Pandit men traditionally wore pyjamas, which were often churidar, fitted or joined at the ankles, along with other traditional garments.
Kashmiri Muslims commonly wore sharye, kameez and shalwar, which was very loose so that one could offer Salah (Namaz) comfortably. These styles reflected the traditional dress of the Kashmiri Muslim community and also showed influences from the surrounding Dogra region.
Apart from these, Kashmiri villagers had their own practical forms of clothing. They commonly wore kathilum, or protective coverings, on their legs while working in the fields. These were especially useful for farmers because they protected the legs from insects, thorns and other hazards encountered during agricultural work.
Thus, traditional Kashmiri attire was not only a reflection of the region’s cultural diversity but was also adapted to the climate, occupation and everyday needs of the people.
Q. Tanvir Sadiq made a statement about the use of shalwar among Kashmiris. Was his historical point correct, and how did his choice of language and presentation affect the way the statement was perceived?**
Tanvir Sadiq was correct in what he was trying to say, but his presentation was inappropriate. He did not use proper vocabulary or suitable language to express his point. Whenever a person wants to express an idea, especially on a historical or cultural issue, it is important to use appropriate words and respectful language.
His statement that Kashmiris did not have shalwar was presented in a way that insulted or misrepresented Kashmiris. Historically, however, the issue needs to be understood in the context of the economic conditions of Kashmir.
Kashmiris traditionally lived under conditions of muflisi, or poverty. Because of their difficult circumstances, people generally did not buy new clothes until their existing clothes were completely worn out or torn. The same applied to shalwar. People would continue using their old shalwar until it was no longer usable.
Moreover, the practice of paha, meaning borrowing, was common among Kashmiris. People in both rural and urban areas, and among different economic classes, could borrow clothes when necessary. This can be compared to the incident in The Necklace, where the protagonist borrows a necklace from her friend. Similarly, Kashmiris could borrow a shalwar when they needed one.
Therefore, saying that Kashmiris simply did not have shalwar is historically misleading. The reality was that, because of poverty and limited resources, many Kashmiris could not afford to purchase new clothes frequently and often relied on old garments or borrowed clothing. Tanvir Sadiq’s basic point may have had some historical context, but his language and presentation were inappropriate and could easily be perceived as insulting to Kashmiris.
Q. What was the significance of shalwar and other traditional clothes in Kashmiri society, and why should clothing not be connected unnecessarily with religion or politics?
There is no particular history associated with shalwar that should be turned into a political issue. As far as shalwar and other forms of clothing are concerned, in Kashmir as well as in many parts of the world, clothing has traditionally been considered a mark of sharm-o-haya, or modesty and dignity.
In earlier eras, people commonly wore shalwar above the ankles, and this style was considered fashionable or socially appropriate at that time. However, there was no necessary connection between this particular style of wearing shalwar and religion. As society and circumstances changed, clothing styles also changed. Therefore, the way people wear shalwar today may be different from how it was worn in the past.
Making shalwar or any other form of attire a political issue is inappropriate. We should not engage in shalwar politics or use clothing to create divisions among people. Kashmiris are sensible and understanding people, and we should respect one another’s interests, thoughts, choices and freedom.
Ultimately, clothing is a matter of culture, society, personal choice and changing fashion. It should not become a reason for political controversy or disrespect toward anyone.
Q. What is the difference between the historical practice of seeking permission to wear a new shalwar and the claim that Kashmiris did not have or wear shalwar? Please explain with reference to the incident you learned about in Beerwah.
I want to mention an incident from 1976, when I went to Beerwah for some work. During my visit I came to know that, historically, the maharaz, the bridegroom, had to wait for the mokhdam’s permission before wearing a new shalwar. What I witnessed there has stayed with me.
At that time paha was not something limited to a particular household or a particular section of society. It was associated with families throughout the Kashmir Valley. People used to obtain suits and other household necessities through paha. Similarly, they could receive paha from mokhdams or from other people who had these things available. Therefore, I do not think it is correct to say that Kashmiri people were without yazar or shalwar.
The question of obtaining permission to wear a new shalwar and the question of whether Kashmiris had shalwar are two separate issues. We should not confuse the two. The historical practice may have involved certain restrictions or social customs regarding the wearing of new clothes, but that does not mean that shalwar was absent from Kashmiri society.
People certainly lived in poverty, and they could not afford new clothes on a regular basis. But shalwar was present. People generally obtained a new one only when the old one had become worn out or torn. Poverty meant that they could not replace their clothes frequently. It did not mean that they were completely without them.
Q. Describe the incident that marked the beginning of Sheikh Mohammad Abdullah’s political career, and explain the conditions faced by the Kashmiri people under the Maharaja’s rule.
Sheikh Mohammad Abdullah emerged as an important leader in Kashmir during a period when the Kashmiri people were facing difficult social and economic conditions under the Maharaja’s rule.
According to the account, while returning from Soura, Sheikh Mohammad Abdullah witnessed a Kashmiri peasant being beaten by a Pandit official because the peasant was carrying food grains on a cart. When Sheikh Mohammad Abdullah questioned the reason for the beating, he intervened and stood in solidarity with the peasant. This incident became an important moment in his political journey and strengthened his commitment to working for the rights of the Kashmiri people.
At that time many Kashmiris faced poverty, heavy taxation, forced labour and other forms of hardship. People were sometimes compelled to provide labour without proper payment. These difficult conditions created widespread dissatisfaction and contributed to the growth of political movements demanding greater rights and better treatment for the people.
Thus, Sheikh Mohammad Abdullah’s political career developed in the context of the struggles faced by ordinary Kashmiris and his efforts to raise his voice on their behalf.
Q. Why does Bollywood continue to portray Kashmiris through such narrow stereotypes when Kashmir has so rich a cultural, literary, historical and intellectual heritage?
Bollywood often portrays Kashmir through a very narrow lens. In films such as The Kashmir Files, Kashmiris are frequently shown through images of guns, pherans, bale toup and violence. But Kashmiri culture is not limited to these images.
Kashmir has a rich and diverse cultural, literary and intellectual heritage. Kalhana is not the only narrative through which Kashmir can be understood. We have countless poets, writers, scholars, saints and thinkers who shaped Kashmiri society and deserve to be represented.
Poets such as Rasul Mir, Rahim Sahib and Mahjoor represent only a small part of this enormous tradition. There are many more writers, historians, scholars, artists and cultural figures whose stories could bring Kashmir to the screen.
If filmmakers want to portray a Kashmiri man, why must he always be shown in one stereotypical costume or associated with a gun? Kashmiris have worn karakul caps, sherwanis, pherans and many other forms of traditional and modern clothing. Their appearance, occupations, personalities and lifestyles have always been diverse.
Reducing an entire people to one costume, one prop or one political narrative is not only inaccurate. It is a disservice to Kashmir’s extraordinary heritage.
We should read beyond the familiar narratives, including the historical works on Kashmir under the sultans, which tell us about the intellectual and cultural life of the region.
Kashmir is not just a story of conflict. Kashmir is poetry. Kashmir is history. Kashmir is scholarship. Kashmir is art, language, music, spirituality, architecture and centuries of human experience.
Q. What is your message to the youth and parents of Kashmir? How can the younger generation be made aware of the history, culture and heritage of the Valley, and what responsibility do the young carry in preserving it?
The Gen Z generation has a wonderful opportunity to learn about the history and culture of Kashmir because a great deal of information is now available through social media and other digital platforms. However, when it comes to understanding our authentic culture and history, I would strongly encourage young people to read books written by historians and scholars who have documented Kashmir’s heritage.
They should read books by writers and scholars such as Khalid Bashir Ahmad, Zareef Ahmad Zareef, Walter Lawrence, Ghulam Hassan Khaki, Atamhiden and Professor Shamsuddin Ahmed, among others. Reading such books can help young people understand the history, culture, traditions and heritage of Kashmir in a deeper and more meaningful way.
If our history and cultural traditions are not properly presented to the younger generation, there is a danger that important parts of our heritage may eventually be forgotten. It is therefore extremely important to pass our history from one generation to the next.
Parents also have an important responsibility. They should talk to their children about their heritage, culture, traditions, language, clothing and history. They should encourage children to interact with their grandparents and, whenever possible, their great-grandparents. Elderly people are living repositories of memories, stories, traditions and experiences, and their knowledge can help connect younger generations with their roots.
Storytelling should be encouraged as an important way of preserving our heritage. Plays, dramas, documentaries and other cultural programmes should also be produced and broadcast through television and social media so that young people can learn about Kashmir’s rich cultural heritage in an engaging way.
Finally, I have a special message for journalists, particularly young journalists. Please be responsible when presenting Kashmir’s history and culture. Never deliberately or carelessly portray a distorted or incorrect version of history. The younger generation learns from what it sees and hears in the media, so journalists carry a great responsibility to ensure that accurate and balanced information is communicated.
If we preserve our stories, traditions, literature, attire and history, and pass them from one generation to another, our rich Kashmiri cultural heritage will continue to live on.
And finally, you are also a young person, and I truly appreciate the topics you choose for your writing. I wish you all the very best for your future, and I hope you continue your work with the same dedication and enthusiasm.
(Note:Bashir Arif was speaking to Peerzada Masarat Shah.)
