Historical practices, rising demand, and food safety concerns highlight the evolving culture of meat eating in Srinagar and beyond
In my childhood, around the 1950s, while passing through the busy Bohrikadal market, I would hear the meat sellers calling, “Arzan-i-arzan Shen anan paw,” i.e., it is cheap; a paw of meat is sold for six Annas only, i.e., Rs. 14/- per kg. Hardly anyone would buy the meat, either due to austerity measures or because people were more accustomed to a vegetarian diet. Once a week or so, they would indulge in a meat dish, which was considered a luxury.
The J&K State was thus self-sufficient in sheep breeding due to low demand. Mostly, people preferred to cook the common green leafy vegetable called “Haakh”, and there were large vegetable gardens at Khoja Bazar, Khanyar (called Shalawaer), low-lying lands at Narwara, Noorbagh area, etc. The growers used to collect human excreta early in the morning in long conical baskets called ‘yetchis’ from the latrines of households and deposit it in a deep corner of their fields to allow it to decompose and use it as organic manure in their vegetable gardens. Besides “Haakh”, they also grew other vegetables like Atriplex (Wastae-Hawk), Sag, Kohlrabi, Cabbage, Cauliflower, Carrots, Tomatoes, Brinjal, Chillies, Capsicum, Cucumber, Gourd, Turnip, Potatoes, Beetroot, Spinach, Fenugreek, etc., including tobacco leaves.
With a simple diet of rice and vegetables, there were few complaints of diseases, and generally, people lived healthy lives as they walked a lot in the absence of mechanised transport. Apart from walking long distances, they used horses and carts driven by horses called tongas. Boats were also commonly used as water transport on the River Jhelum, Nalla Mar, Dal Lake, Gil Sar, Khushal Sar, and Anchar Lake. These boats carried rations, building materials, and even large logs of wood rolled down from forests, which were transported tied together from one place to another, even against the flow of water. In all this, people worked hard. Even women helped men in paddy fields, vegetable gardens, and river transport.
With the passage of time and the increase in population, along with rising affluence, the need for speedy travel led to the advent of mechanised transport, which reduced the effort of walking, resulting in obesity. Above all, the consumption of meat increased. As demand for meat grew, more meat shops opened across the region. Despite efforts by the Animal Husbandry Department to breed more local sheep, and import Australian and Russian breeds to create cross-breds—many of which are still in development—a significant gap remains between supply and demand. Consequently, many trucks of sheep are imported from outside the state, mostly from Rajasthan, Uttar Pradesh, and Delhi. On average, about 30-35 trucks, each carrying approximately 150 sheep, arrive in Kashmir daily to meet the high demand for mutton, especially during festivals like Ramadan and Eid-ul-Adha. This amounts to roughly 4,500 to 5,250 sheep imported daily. Despite these arrangements, most of the meat is sold out in the morning hours at the meat shops. According to reports, J&K consumes 15 lakh sheep annually, with approximately 41% of the supply being imported from other parts of India.
Reports suggest that increased meat consumption has contributed to the rise of various diseases, and doctors have been advising people to reduce meat intake. However, many ignore these warnings until they consult doctors for remedies. The Wazwan served at marriages often plays a role, with each plate shared by four people, consuming three to four kilograms per head. Recently, better sense has prevailed, and most people now prefer to carry some meat in carry bags supplied by the host rather than stuffing their bellies or wasting it.
Recently, there have been reports and seizures of imported meat slabs in Kashmir, some of which have been found to be spoiled or unfit for consumption. This has raised concerns about food safety and caused public outrage. A major portion of meat consumed in Kashmir is imported from other states like Delhi and Uttar Pradesh, according to officials. Seizures of rotten and substandard meat—including slabs—have been reported in various areas of Srinagar and other districts. The situation has raised serious concerns due to meat lacking proper packaging, expiry dates, and import details, highlighting issues of transparency and accountability regarding the source of imported meat and the involvement of specific individuals and businesses. The Group of Concerned Citizens (GCC) has also raised alarms over rotten meat and called for action against defaulters and measures to prevent such practices in future.
In the UAE, I observed that due to stringent laws, no one dares to sell any food item that is stale by even one day or to sell defective eatables, as such violations invite imprisonment, closure of business, and heavy fines. This strict enforcement ensures no such incidents occur. Our authorities could learn from this example. The recent discovery of rotten meat has led to public anger and distrust, with some residents now hesitant to consume meat. It appears this illegal trade has been ongoing for quite some time, with supplies often sold to restaurants and hotels where it is cooked and sold at prices much lower than market rates, raising serious doubts about quality among consumers. Today, mutton is sold at Rs. 700 to 750 per kg, compared to Rs. 14 per kg in 1950—a 50 to 53 times increase, with poorer quality meat. Even chicken is reportedly raised quickly by injecting hormones, which are harmful to health.
Doctors believe that one of the causes of rising cases of fatal diseases such as cancer, stomach ulcers, and heart conditions is poor dietary habits. They advise that, although meat, poultry, fish, and alternatives like dried beans, eggs, and nuts are important sources of minerals, iron, zinc, protein, and B vitamins (especially B12), these should be consumed in moderation. It is recommended to choose lean meats, trim all visible fat, eat fish at least twice a week—preferably varieties like mackerel or salmon—and avoid frying meat or fish, or adding excess fat. Healthier cooking methods include grilling, poaching, steaming, stir-frying, and roasting.
Another remedy is to adopt alternative diets such as pulses and vegetarian options that provide similar nutritional value, along with regular exercise like walking.
In the 1960s, I lived for four years in South India, where I observed that most people, especially Brahmins, were vegetarians and had never consumed non-vegetarian food. They were comparatively much healthier than non-vegetarians. Perhaps due to the cold climate in Kashmir Valley, among all Brahmins in India, only Kashmiri Brahmins traditionally consume meat—a topic on which Shankara Charya had a long dialogue with local Brahmins.
Additionally, many Rishis and Sufi saints in Kashmir avoided meat, and their followers, especially during Urs celebrations, such as Baba Hardi Reshi of Islamabad (Anantnag) and Batmaloo Sahib, continue to abstain from eating meat.
The Holy Quran clearly states: “Kuloo Wasraboo Wala Tusrifoo,” i.e., “Eat and drink, but do not exceed the limits.”
The writer is a former Chief Engineer
Ashraf Fazili
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