The story of Kashmir is like a beautifully woven tapestry, much like the intricate designs found on a traditional Women pheran. While today many celebrate International Pheran Day by wearing this traditional Kashmiri garment, the true essence of Kashmiri culture runs much deeper, flowing like the gentle waters of the Dal Lake through centuries of history.
Kashmir’s history stretches back thousands of years, finding mention in ancient Sanskrit texts where it was known as “Kashyapameru.” The valley, surrounded by hills and mountains, was once a vast lake according to geological studies. Ancient legends tell us that the great sage Kashyapa drained this lake, creating the fertile valley that would become home to one of the world’s most unique cultures.
In those early days, Kashmir became a center of learning and spiritual thought. The region saw the flourishing of Buddhism, with the great ruler Ashoka establishing monasteries and stupas across the valley in the 3rd century BCE. These Buddhist establishments existed harmoniously alongside ancient Hindu temples, setting an early precedent for the religious tolerance that would become a hallmark of Kashmiri culture.
During what historians often call Kashmir’s golden age (8th-12th centuries CE), the valley became a renowned center of Sanskrit learning and literary culture. The great philosopher Abhinavagupta wrote his masterpieces here, while countless scholars debated philosophy and composed poetry in the Sanskrit language. This period saw the development of Kashmir Shaivism, a unique philosophical tradition that emphasized the unity of all existence.
What makes this period remarkable wasn’t just the scholarly achievements, but how different traditions and thoughts coexisted and enriched each other. Hindu temples stood alongside Buddhist viharas, while scholars from different faiths engaged in peaceful discourse and debate.
When Islam arrived in Kashmir around the 14th century, it didn’t lead to the erasure of existing traditions but rather to a beautiful synthesis. This period saw the rise of what became known as “Kashmiriyat” A unique cultural ethos that emphasized religious tolerance, mutual respect and shared traditions.
The peace preacher great Sufi saint Sheikh Noor-ud-din Noorani, also known as Nund Rishi by Pandit communities (Kashmiri Hindus) embodied this synthesis. His teachings combined message of peace in Islamic spirituality with local wisdom traditions, and his shrines became places where people of all faiths would gather. He taught in the local language, making spiritual wisdom accessible to common people and his verses still resonate through the valley today, Only international airport of valley SHEIKH UL ALAM International Airport is named after the of the Sufi saint.
The same period saw Great Hindu saints like Lalleshwari (Lal Ded) (Lal) her name and (Ded) refers to Mother in Kashmiri language whose vakhs (verses) became part of both Hindu and Muslim spiritual traditions. She wandered the valley wearing a pheran, teaching wisdom that transcended religious boundaries. Her teachings influenced both the Sufi and Rishi traditions of Kashmir, showing how spiritual wisdom could bridge apparent religious divides, Kashmir’s only super specialised Maternity Hospital is named after her name LAL DED Hospital.
One of the most remarkable aspects of Kashmiri culture has been its tradition of hospitality. The Kashmiri saying “Poch chu yiwan barket heth” (guests are along with Allah’s mercy) reflects this deep-rooted value. Traditional Kashmiri homes would always keep extra food ready for unexpected guests and no visitor would leave without being offered kehwa (traditional Kashmiri tea) and local delicacies.
This hospitality wasn’t limited to individual homes but was a societal practice. Travelers would find rest houses (Sarayis) maintained by local communities where they could stay without charge. During religious festivals and pilgrimages, people of different faiths would help each other, with Muslims often helping Hindu pilgrims on their yatras and Hindus participating in Muslim festivals as well.
The pheran, while being a practical garment designed to keep people warm during harsh winters, became a symbol of this shared culture. Both Muslims and Hindus wore it and its design evolved to incorporate influences from various periods of Kashmir’s history. The garment didn’t distinguish between faiths or social status, it was worn by everyone from scholars to farmers, symbolizing the unity in diversity that characterised Kashmiri society.
Traditional craftspeople would spend months embroidering pherans with intricate (tilla work) shimmering thread embroidery creating patterns that often combined motifs from different cultural traditions. The art of making and decorating pherans became a shared heritage, passed down through generations regardless of religious affiliations.
The true beauty of Kashmir’s heritage lay in how different communities shared their daily lives. Markets (bazaars) would see Hindu and Muslim shopkeepers working side by side. The famous floating markets on Dal Lake would have boats from all communities trading vegetables, flowers and handicrafts.
During weddings, entire neighborhoods would participate in celebrations regardless of religion. Muslim neighbors would help in Hindu weddings and vice versa. The wazwan (traditional feast) would be prepared by mostly Muslim cooks (wazas) for celebrations in both communities, Yes Dhum Aaloo was key dish among Pandits and Korma among Muslims. The same musical instruments would play at both Hindu and Muslim festivities and similar rituals would mark important life events.
Kashmiri culture gave significant importance to women’s education and participation in society. From ancient times, women like Lalleshwari became religious and literary figures. The tradition continued with women playing important roles in maintaining and transmitting cultural knowledge.
Women were often the keepers of traditional knowledge about herbs, medicines and seasonal rituals. They would gather in courtyards during winter evenings, spinning wool and telling stories that kept historical memory alive. These gatherings were important spaces for cultural transmission and community bonding.
The Kashmiri language itself became a testament to the region’s synthetic culture. It incorporated words from Sanskrit, Persian and local dialects, creating a unique linguistic tradition. Kashmiri literature, whether written by Hindu or Muslim authors, drew from this common vocabulary and shared cultural references.
Poets like Habba Khatoon wrote verses that became part of everyone’s cultural memory. The tradition of poetry recitation (mehfils) would see works of poets from all communities being celebrated. The same metaphors and imagery the chinars, the mountains, the lakes appeared in works across religious boundaries.
The calendar year in Kashmir was marked by festivals that often transcended religious boundaries. The arrival of spring would be celebrated by all communities with similar customs. During harsh winters, people would gather around the kangri (traditional fire pot) sharing stories and keeping alive oral traditions that belonged to everyone.
Even religious festivals often saw participation across community lines. The shrines would see Hindu devotees offering prayers alongside Muslims. Similarly, many Muslims were to look after the Mandirs in far flung areas and would participate in Hindu festivals and offcourse Yatras, especially those festivals associated with seasons and harvests.
The craft traditions whether it was papier-mache, carpet weaving or wood carving developed through contributions from artisans of all communities. Designs would often combine motifs from different traditions, creating a unique aesthetic that was distinctly Kashmiri while drawing from multiple sources.
Throughout its history, Kashmir developed mechanisms for maintaining peace and resolving conflicts at the community level. Village elders from all communities would come together to settle disputes. The tradition of respect for spiritual leaders across religious lines helped maintain social harmony.
When natural disasters struck, communities would help each other rebuild. During times of scarcity, resources would be shared. This spirit of mutual help and understanding was not just an ideal but a practical way of life that evolved over centuries.
Today, as we celebrate International Pheran Day, it’s important to remember that wearing a pheran is just one small but Important part of this rich heritage. The true essence of Kashmiri culture lies in its tradition of peaceful coexistence, its emphasis on learning and wisdom and its practice of genuine hospitality.
The lesson from Kashmir’s history is not just about tolerance but about active appreciation of diversity. It shows how different traditions can enrich each other while maintaining their distinctiveness. The heritage of Kashmir reminds us that culture is not about isolated symbols but about how people live together, share their lives and create beauty through their interactions.
As we move forward in an increasingly divided world, Kashmir’s cultural heritage offers important lessons. It shows that different communities can maintain their distinct identities while sharing a common cultural space. It demonstrates how spiritual traditions can enrich rather than divide people and how daily life can become an expression of deeper cultural values.
The true celebration of Kashmir’s heritage, therefore, lies not in symbolic gestures but in understanding and living these deeper values of peace, harmony and hospitality. It’s about recognising that culture is not frozen in time but is a living tradition that must be actively practiced and passed on to future generations.
The pheran remains an important symbol, but it’s the warmth of heart it represents – the warmth that welcomed travelers, that shared resources, that celebrated differences while finding common ground, that is the true essence of Kashmir’s heritage. This is the legacy that needs to be remembered, celebrated and most importantly, lived.
ZAMAN NOOR
Writer is an Independent Public Opinion Analyst, Columnist and Peace Activist.
Political Analyst
Can be reached at noor.penning@
