by Dr. Aijaz Ahmed and Rahat Jabeen
“How can one be well…when one suffers morally?” ― Leo Tolstoy
Leo Tolstoy, in his historical novel War and Peace, poses a profound question: “How can one be well…when one suffers morally?” This statement underscores the intrinsic link between moral integrity and overall well-being. Tolstoy suggests that true wellness extends beyond physical health, material success, or societal progress—it necessitates inner peace and moral harmony. When an individual experiences guilt, shame, or a conflict with their values, it creates emotional turmoil that can overshadow external achievements. True well-being, therefore, is attained when actions align with conscience, fostering genuine contentment and ethical fulfillment.
Context: The Emotional and Political Disparity between Kashmir and Delhi
The strength of a nation lies in its unity, but unity cannot be forced—it must be nurtured. The relationship between Jammu & Kashmir and the rest of India, particularly Delhi, has been a subject of deep emotional and political complexities. While political and infrastructural advancements aim to bridge this gap, the emotional detachment remains profound.
An individual’s relationship with the physical world—encompassing democracy, progress, governance, and politics—becomes crucial when emotions and moral values suffer. Decisions regarding acceptance or rejection of external structures often arise from deep-seated emotional experiences. Historical examples illustrate that even powerful empires have collapsed due to their inability to address emotional grievances. A government’s ability to command the emotions of its citizens is, therefore, fundamental to sustainable governance.
The Role of Emotion in Ideological Structures
Emotions shape perceptions of social reality. According to Petersen, emotions emerge as responses to events that impact an individual’s status, shaping feelings and perceptions. Ugarriza and Craig define ideology as a set of political beliefs that shape group dynamics and societal interactions.
Marxist sociologist Louis Althusser viewed ideology as a material force expressed through institutions and maintained by the ruling class.
In the context of Jammu & Kashmir, decades of traumatic experiences have shaped people’s emotions and their perceptions of the Delhi-based ideological structure. Many Kashmiris feel that their emotions and lived experiences have been ignored, leading to widespread distrust. Many Kashmiris view the central government’s policies as attempts to impose its ideology without acknowledging their emotions and historical trauma.
This sentiment is echoed in the voices of those affected:
Wali Mohammad, 56, reflects on this sentiment: “Since the 1990s, we have endured unimaginable suffering. How can we prioritize development when our emotions are disregarded? Delhi-based politicians, particularly the BJP government, only seek material gain from Kashmir without recognizing our pain.”
Mohd Azim, 60, a victim of past atrocities, adds: “You speak of development—railways, smart buses, tourism—but who will give me back my 18-year-old son? He dreamt of becoming a scientist and making India proud. His death has left me battling cancer and multi-morbidities. Like me, many others share this grief.”
The Dichotomy of Physical Connectivity and Emotional Distance
Recent infrastructure projects—such as running the Vandha Bharat train on the highest Chenab rail-Bridge, the all-weather Srinagar-Leh highway, and high-speed internet expansion—symbolize efforts to integrate Kashmir with the rest of India. While these advancements offer economic and developmental benefits, they fail to address the deep-rooted emotional dissonance.
Noor-Din (name changed), 56 years old said“Do you think expanded railways and enhanced road networks can replace our losses? The present government only seeks to impose its ideology on us. At official events, they bring audiences from Jammu while restricting local participation.”
The question remains, can physical connectivity bridge the psychological and emotional divides? Decades of conflict and alienation have resulted in mutual misunderstanding. Many Kashmiris feel unrecognized, while many Indians fail to grasp the region’s history and struggles.
Mohd Ramzan (name changed), 60, comments: “Our emotions have been buried. Kashmiri’s voices and choices are ignored. When we travel outside, we face discrimination and attacks. How can we emotionally connect with India when we have already emotionally detached?”
Youth and the Role of Technology
Despite various challenges, role of technology in youth hold potential for change. Social media platforms provide spaces for dialogue, allowing Kashmiri and Indian youth to interact and break stereotypes. Educational exchanges and skill development programs also foster connections.
Mohd Furkan, 30, years old said: “While the Indian government has transformed Kashmir, I still feel psychological trauma when traveling outside. I often hide my identity out of fear, as Kashmiris are labeled as stone pelters and terrorists.”
Reyaz Ahmed, 32 years old added: “The BJP government has a double face. Kashmiri students are harassed and even killed in other states, yet no leader speaks out in their defense.”
The Road Ahead: Overcoming Mistrust and Alienation
While infrastructural development is a step toward integration, it cannot resolve deep-seated mistrust. Policies must be accompanied by genuine efforts to address socio-political grievances and foster inclusivity.
Bashir Ahmed, 55 year old articulates this sentiment: “We have no trust in the Indian government, especially after the abrogation of Article 370 and 35-A. We were promised statehood, but those promises remain unfulfilled. The bifurcation of our state into union territories was a betrayal, leaving us in pain.”
Conclusion: Bridging the “Dil ki Dhoori”
It is analyzed from the above narrations that Althusser’s theory of ideology is highly relevant in understanding how the present government seeks to impose its ideological framework in Jammu and Kashmir, particularly in the Kashmir Valley. Althusser argued that ideology is a material reality embedded within state institutions and is perpetuated through ideological state apparatuses (ISAs) such as education, media, and governance. The efforts of the government to integrate Kashmir through infrastructural development, digital connectivity, and cultural assimilation reflect an attempt to reshape the region’s ideological landscape. However, the resistance and emotional detachment expressed by many Kashmiris highlight that ideological imposition alone cannot foster unity. Without addressing the region’s historical grievances and acknowledging its collective emotions, infrastructural and material advancements may remain superficial, failing to bridge the deeper ideological and psychological divide.
Further, econnectivity—both physical and digital—represents a step forward, but true unity requires more than roads and internet cables. Healing historical wounds demands empathy, dialogue, and sincere engagement with Kashmiri emotions. Only by acknowledging and addressing these emotional and cultural divides can Delhi and Kashmir move toward a future of unity and mutual respect. It is analyzed that only when hearts are connected can the physical distance between Delhi and Kashmir truly be bridged.
About the Authors
Dr. Aijaz Ahmed
Dr. Aijaz Ahmed holds a PhD in Sociology from Aligarh Muslim University, Aligarh. Presently, he is pursuing a prestigious ICSSR Postdoctoral Fellowship in the Department of Social Medicine and Community Health at Jawaharlal Nehru University, New Delhi, has an impressive academic profile. He has published five research papers in Scopus/UGC-Care journals, along with seven thought-provoking Articles in reputed newspapers. Dr. Ahmed has presented numerous research papers at national and international conferences and successfully completed a research project on Education Disruption during COVID-19 at the Indian Institute of Education, Pune.
He is also the author of 21 books for undergraduate level covering diverse areas of Sociology, and 1 general book on chronic diseases, reflecting his extensive knowledge and scholarly contribution.
Dr. Ahmed’s commitment to social impact is demonstrated through his work with the Delhi-based NGO “Make a Difference.” A four-time UGC-NET/JKSET qualifier, he also holds a PG Diploma in Higher Education and had done Bachelor of Education (B.Ed). His areas of specialization include Medical Sociology, Sociology of Chronic Diseases, and Research Methodology.
Dr. Ahmed has four years of teaching experience in higher education at government colleges affiliated with the University of Jammu, Jammu and Kashmir.
Mrs.Rahat Jabeen
Mrs. Rahat Jabeen holds a Master’s degree in Computer Applications (MCA) from BGSBU, Rajouri. She has recently qualified for the UGC-NET, paving the way for her PhD journey. Mrs. Jabeen has actively contributed to academia, presenting two research papers at national conferences and participating in various workshops. Additionally, she has co-author 10 books for UG-level andhas published a research paper in a reputed journal.
With teaching experience in government degree colleges under the University of Jammu, Mrs. Jabeen has demonstrated a strong commitment to education and research. She is currently pursuing her PhD in Computer Science, further advancing her academic and professional expertise.
