Opinion | Rethinking Home Through Kerala

From 18 to 28 February 2026, I had the opportunity to be part of a national cohort as a delegate from Jammu & Kashmir in Kerala’s See Kerala and Know Kerala (SKKK) programme. What initially appeared to be a cultural exchange soon revealed itself as something far more significant, an exercise in rethinking how regions narrate themselves, engage with diversity, and translate development into lived experience.

Kerala’s model offers a compelling lesson: development is not only about policy frameworks, but also about how those policies are communicated, experienced, and internalized by people, both within and outside the region.

At the heart of the SKKK initiative was an immersive engagement with Kerala’s governance structures, social infrastructure, and cultural ethos. What stood out most was the state’s ability to translate policy into practice at the grassroots level. Decentralized governance, accessible public healthcare, and a robust education system are not merely policy claims here; they are visible, functional realities. Kerala demonstrates that inclusive development is achievable when political will aligns with community participation.

Equally striking is the emphasis on social equity. Initiatives such as Kudumbashree have significantly expanded women’s participation in the economy, while sustained investments in literacy and public health have positioned Kerala as a global benchmark. The culture of volunteerism, especially visible during natural disasters, reflects a deeply embedded civic consciousness. Importantly, the state’s developmental vision extends to marginalized communities. Projects like the Tribal Higher Education and Interactive Venture for Excellence (THRIVE) are designed to empower tribal youth, ensuring that development remains participatory rather than top-down.

Yet, what makes Kerala’s model particularly powerful is not just what it does, but how effectively it communicates its story. Through heritage walks, responsible tourism, and structured interactions with local communities, SKKK presents Kerala as historically layered, culturally diverse, and intellectually vibrant. It is, in many ways, a form of cultural diplomacy, one that fosters understanding, dismantles stereotypes, and builds bridges.

This raises an important question: can a similar model be envisioned for Jammu & Kashmir?

Too often, Jammu & Kashmir is reduced to narrow and reductive narratives that fail to capture its complexity. In reality, it is a region defined by extraordinary diversity, geographical, cultural, linguistic, and spiritual. From the plains of Jammu to the Pir Panjal and Chenab Valley, and the Kashmir Valley, the region encompasses a wide range of landscapes and identities. Kashmiri, Dogra, Pahari, and tribal communities coexist within a shared yet plural cultural fabric. Its linguistic diversity, Kashmiri, Dogri, Urdu, Gojri, Pahari, Pashto, among others, along with its syncretic traditions rooted in Sufism and Kashmiriyat, reflect a long history of cultural convergence between Central and South Asia.

The lived reality of the region stands in stark contrast to its mediated image. The spiritual calm of Srinagar’s Jamia Masjid, the academic vibrancy of the University of Kashmir, the serenity of Dal Lake, and the scenic landscapes of Pahalgam all point to a richness that defies stereotypes. Institutions such as the University of Jammu, the Islamic University of Science and Technology, and Sher-e-Kashmir University of Agricultural Sciences and Technology further underscore the region’s intellectual depth.

Equally significant are its civilizational markers: Jammu as the “City of Temples,” and Kashmir as a land of Sufi shrines, dargahs, and mosques that embody centuries of coexistence. Its artistic traditions, from intricate carpets to papier-mâché, speak of a deep-rooted cultural heritage. Everyday life, too, reflects a culture of hospitality and warmth: sharing kehwa, saffron, and dry fruits in the Valley, or rajma-chawal in Jammu, and engaging with Gujjar and Bakarwal pastoral communities.

And yet, these narratives remain largely absent from mainstream discourse.

This gap has real consequences. Students, migrant workers, and entrepreneurs from Jammu & Kashmir often encounter prejudice shaped by misinformation and limited representation. Addressing this requires more than policy interventions, it demands a shift in how the region is perceived and experienced.

A structured initiative, similar to Kerala’s SKKK, could play a transformative role. By inviting participants from across India, and beyond to engage directly with Jammu & Kashmir’s diverse landscapes, cultures, and communities, such a programme could foster informed understanding, challenge stereotypes, and build meaningful connections. It would also serve as a platform for cultural exchange and dialogue, enabling the region to tell its own story on its own terms.

Beyond perception, such an initiative could unlock new developmental possibilities. Large parts of Jammu & Kashmir,particularly the Pir Panjal region, including Poonch and Rajouri, and the Chenab Valley,remain underrepresented in tourism and policy discourse. Showcasing these regions, along with their local cultures, tribal traditions, and untapped natural landscapes, could diversify tourism and generate sustainable livelihood opportunities for local communities.

Kerala’s success lies not only in its governance model, but in its ability to align development with storytelling. It understands that perception shapes reality. Jammu & Kashmir, with its immense cultural and geographical wealth, has an equally compelling story,but one that remains insufficiently told.

The lesson, therefore, is clear: development must be accompanied by engagement, representation, and communication. By investing in cultural outreach, grassroots participation, and inclusive storytelling, Jammu & Kashmir can begin to reshape its image, within India and globally.

In doing so, it would not only challenge entrenched stereotypes but also unlock its vast potential as a region defined by culture, diversity, and possibility.

Author: Mumtaz Ahmed, PhD Student, Department of Film Studies, The English and Foreign Languages University, Hyderabad. E-mail: mumtazdphdfsvc24@efluniversity.ac.in