Decades Of Darkness: A History Of Anti-Hindu Massacres In Jammu & Kashmir

Since my early years, stories of pain, fear, and loss have echoed through conversations in our homes, schools, and community gatherings—stories recounting the targeted killings and brutal massacres of Hindus in Jammu and Kashmir. These were not distant tales from forgotten history books, but lived experiences shared by neighbors, relatives, and survivors.

Growing up in this region, one could not remain untouched by the pervasive sense of vulnerability that came from knowing that people were hunted down, simply for being Hindu.

The shadow of communal violence and religiously motivated persecution has loomed large over generations, shaping the collective memory and identity of J&K’s Hindu community. It became clear early on that these incidents were not isolated outbursts of violence, but part of a systematic campaign that sought to instill fear, drive out populations, and alter the region’s demographic and cultural landscape.

The brutal massacre of predominantly male Hindu tourists in the serene and isolated meadow of Baisaran, Pahalgam, on April 22, 2025, was not an isolated or unexpected incident; it was a grim continuation of a long-established pattern of religiously targeted violence in Jammu and Kashmir.

Far from being a sudden or random act, this attack represents a significant escalation within a deeply entrenched cycle of communal killings that has historically singled out non-combatant Hindus.

Over the decades, numerous such attacks—often methodically planned and ideologically driven—have aimed to instill fear, disrupt communal harmony, and send a chilling message to both locals and outsiders.

The Baisaran massacre, therefore, should not be seen as a standalone tragedy but rather as a deliberate spike in a broader campaign of religiously motivated terror that seeks to undermine the fragile peace and deter national integration efforts in the Union Territory.

Each of these incidents reveals the same underlying reality: a targeted campaign of terror against Hindus in Jammu and Kashmir. The Pahalgam attack is not an aberration, it is yet another link in a long, blood-stained chain of events driven by a violent, ideological agenda.

Targeted Attacks on Hindus: The Hidden Struggles of Jammu & Kashmir's Peripheral Regions

The Pir Panjal region, encompassing Rajouri and Poonch, and the Chandrabhaga belt, which includes Doda and Kishtwar, has witnessed some of the most gruesome and calculated massacres in recent decades. Both these regions have been a battleground for insurgents and terrorists for decades.

While the Kashmir Valley tends to dominate the national narrative, the hardships faced by the Hindu community in this area have remained underreported.

Over the years, numerous Hindu families in the region have been subjected to targeted killings, forced displacement, and intimidation by militant groups—primarily due to their religious identity. In 2000, one of the most harrowing incidents occurred in Morha Salui, Rajouri, when 15 Hindus were murdered in a brutal attack.

This was followed by similar attacks on Thathri Village in Doda in 1999, and Tali Mohalla, Doda, where multiple massacres occurred, leaving Hindus dead and their villages burnt to the ground.

These areas have endured a quiet but brutal campaign of intimidation, killings, and displacement. It is not merely a matter of physical violence; these communities have been systematically marginalized by militant forces seeking to enforce religious homogeneity. The repeated attacks, in many cases, have been driven by an agenda to alter the region's demographic makeup.

What is particularly striking about this region is the resilience and support for security forces displayed by the Hindu community. Despite being repeatedly targeted by insurgents, Hindus in these areas have played a crucial role in supporting security forces and cooperating in the fight against militancy.

Local Hindus acted as critical informants, worked with law enforcement agencies to gather intelligence, helped locate militant hideouts, and even provided crucial support to the forces when conducting counter-insurgency operations.

Their alliance with the security forces was not born out of mere necessity but from a genuine desire to eliminate the insurgency and secure the safety of their families and communities. This cooperation, however, made them extremely vulnerable to attacks by militant groups, who viewed their support of the Indian state as a betrayal.

As a result, these areas have borne the brunt of some of the most brutal retaliatory killings. Yet the resilience of the Hindu community in the Pir Panjal and Chandrabhaga regions stands as a testament to their unwavering commitment to peace and stability in the region.

Political Narratives That Undermine Unity

The abrogation of Articles 370 and 35(A) has significantly reshaped the political landscape in Jammu and Kashmir. One of the most striking shifts has been the transformation of groups and individuals that were once staunchly separatist and were responsible for shrinking democratic space in Kashmir.

The Jamaat-e-Islami (JeI), a previously banned religious-political outfit known for advocating against democratic political participation, has seen elements within its fold gradually embrace the mainstream. Several prominent separatists have also distanced themselves from secessionist ideologies, opting instead to align with democratic and constitutional frameworks.

However, this evolving landscape has also given rise to a troubling counter-narrative from certain mainstream political leaders and hardline elements. These voices continue to undermine reconciliation efforts and hinder the possibility of peaceful coexistence.

A particularly disturbing example is the recent statement by National Conference leader and Member of Parliament from Srinagar, Aga Syed Ruhullah Mehdi, who referred to tourism in Kashmir as a “cultural invasion.”

While alarming, such rhetoric reflects a deep-rooted ideology that has long perceived external engagement—be it through tourism, pilgrimages like the Amarnath Yatra, or broader national integration—as a threat to the exclusivist notion of “Kashmiriyat.”

This ideological hostility has often translated into violence.

The Amarnath Yatra, a symbol of Hindu faith and unity, has been the target of several gruesome attacks. On August 1, 2000, militants turned Pahalgam into a massacre site, killing 30 people including pilgrims and local porters and injuring over 60. On July 20, 2001, grenades were hurled at the Sheshnag Yatri camp, killing at least 13 and injuring many more. The targeting continued on July 21, 2017, when Lashkar-e-Taiba terrorists ambushed a bus carrying unarmed pilgrims from Gujarat on the Anantnag highway, killing 8 and injuring 18.

These coordinated assaults highlight a persistent agenda to instill fear and disrupt communal harmony, targeting symbols of national unity and religious devotion.

Shift from 'Resistance' to Jihadism

Over the years, slogans like "Azadi" and "Kashmir Banega Pakistan" have steadily lost traction among the local population.

Faced with dwindling recruitment, tightened security operations, and the dismantling of terror financing networks, Pakistan-based handlers have increasingly dropped the pretense of a local uprising. In its place, they have turned to overt religious radicalism, invoking jihad and pan-Islamic sentiments to sustain their campaign.

On April 13, 2025, after encounters in Kathua and Kishtwar that resulted in casualties among both terrorists and security forces, a front group called "Kashmir Tigers" issued a statement evoking memories of early Islamic conquests.

With mounting pressure, militants turned to soft targets like unarmed tourists in Baisaran. The attack bore similarities to tactics used by Hamas, including filming the victims and verifying religious identity through humiliating methods.

A contributing factor behind the recent horrific attack on tourists in Pahalgam was the growing desperation among terrorist planners, as their ability to ambush Army convoys and security patrols had been severely curtailed since October 2021.

With tighter security, smarter intelligence sharing, and relentless counter-insurgency operations closing in, it became increasingly difficult for militants to operate as they once did in the Kashmir region. Owing to this, the theatre of militancy was shifted to the Jammu region.

This mounting pressure created a cruel motive to strike soft civilian targets in order to revive Pakistan’s waning influence in the Kashmir conflict.

Government’s Zero-Tolerance Strategy

Post-Pahalgam, there is a spike in misinformation against the Government of India. On the contrary, the GoI has adopted a firm zero-tolerance approach to terrorism in Jammu and Kashmir, targeting not just active militants but the entire supporting infrastructure that enables terrorism to survive.

This holistic crackdown extends to ideological propagandists, logistical enablers, and financial conduits, aiming to eliminate the terror ecosystem from its very roots.

Key strategies under this policy include:

• Seizure of properties belonging to terrorists and their sympathizers, effectively choking financial support and discouraging local facilitation.

• Banning of anti-national and separatist organizations that have historically propagated hate and supported extremist agendas under the guise of politics or religion.

• Enhanced intelligence sharing, surveillance, and round-the-clock security checkpoints, especially in vulnerable and border areas, to prevent infiltration and coordinated attacks.

• Cordon-and-search operations (CASOs) have become more precise and frequent, reducing militant hideouts and neutralizing threats with minimal collateral damage.

• Strategic targeting of overground workers (OGWs) and sympathizers who provided safe passage, shelter, or logistical support to militants, thereby cutting off their local support base.

Results (as per MHA data):

• Stone pelting incidents dropped from 1,328 (2018) to zero (2023–24).

• Terror incidents dropped from 228 (2018) to 11 (mid-2024).

• Civilian and security force casualties declined dramatically.

The Pahalgam attack is not an isolated episode but a reflection of a long-standing, systematic campaign of religiously motivated violence. For decades, Hindus in Jammu and Kashmir have borne the brunt of this brutality.

While the pain is generational and the wounds deep, there is now hope: a proactive security framework, firm policy, and national attention are finally challenging this legacy of terror.

In a chilling escalation, a handpicked module of foreign and local terrorists was unleashed not on security forces, but on innocent tourists. These visitors had come seeking beauty, peace, and a glimpse of a healing Kashmir. What they faced instead was unimaginable horror.

The militants, cold and calculated, carried out the attack with ruthless efficiency. They singled out their victims based on religious identity—reportedly checking names and even pulling down trousers to confirm who was Hindu. After the slaughter, they desecrated the dead further by taking selfies and videos, as if documenting their brutality was a badge of honour.

This wasn’t just an act of terror; it was an assault on humanity. The victims weren’t soldiers—they were ordinary people, many likely on their first visit to the Valley, trusting in the promises of peace and safety. Families were shattered, lives cut short, and the message from the attackers was clear: fear must return.

The massacre bore the imprint of global jihadist ideologies—echoes of Hamas-style tactics designed not just to kill but to terrorize the collective psyche. It marked a dark shift in strategy: if they could no longer confront armed forces head-on, they would target the defenseless, the joyful, and the hopeful—those who embodied the new normal Kashmir was trying to build.

But even in tragedy, the resolve of the people and security forces remains unshaken. Each act of violence may shake us, but it also reaffirms the necessity to stand united against this vile ideology of hate and fear.