Conclusion

Abstract

The people of Kashmir have tried, time and again, to translate themselves from passive recipients of violence, legitimated by legislations of the physically and psychologically removed parliaments of India and Pakistan, into subjects who recognize that they can exercise agency and command their own destinies. They march forward with a refusal to allow history to be imposed on them, and they attempt to take charge of their own social and political fortunes. The confluence of religious nationalism, secular nationalism, and ethnic nationalism create the complexity of the Kashmir issue.