The conclusion briefly summarises the roles of Maharaja Hari Singh and Sheikh Abdullah, and their respective impacts. It discusses some mistakes made by India in 1947, which instigated the Kashmir dispute – and some desires by people for an independent J&K or an independent Kashmir – and the possibility that either may occur, including as a result of a ‘black swan’ event or the inevitable border changes that have long occurred in South Asia. Ultimately, the book concludes that India is most likely to retain Kashmir, partly because of its strengths, and Pakistan’s inability to force India out, but also mainly because of some weaknesses that the disgruntled Kashmiris have, particularly their disunity and inability to decide what status they actually want for Kashmir. Meanwhile, India has suppressed the Kashmiri identity, but it will again re-emerge. Also, independence might be a good thing for Kashmir as it would end the India–Pakistan struggle over it, with the result that this region could then become a bridge between both nations, not an object of contestation.

This chapter discusses Sheikh Abdullah and his attitudes to independence, autonomy or self-determination for J&K between 1953 and 1982. After the Head of the State dismissed him from office in 1953, Abdullah was denied the opportunity to confirm his majority in the Constituent Assembly. Instead, he was detained. With him sidelined, other Kashmiris came to the fore, enabling New Delhi to slowly tie J&K into the Indian Union. In 1957, the new J&K Constitution reiterated that J&K was with India. In 1964, Abdullah was finally released, after which he reconciled with Nehru then visited Pakistan seeking agreement on the Kashmir dispute. Tragically, Nehru died while Abdullah was away. During brief periods of release, and certainly after his final release in 1968, Abdullah would talk of self-determination, or sometimes autonomy or independence, for J&K-ites via the Plebiscite Front, a political party. He also sought a solution to the Kashmir issue via two important People’s Conventions in 1968 and 1970. A major turning point occurred when India conclusively defeated Pakistan in their 1971 war and Bangladesh was created. This confirmed that Islam was not a monolith, that Pakistan could not liberate J&K, and that Prime Minister Indira Gandhi was politically unassailable. These factors greatly moderated Abdullah’s aspirations for J&K’s international status. In 1975, he agreed the Kashmir Accord with Gandhi, which enabled him to return to power in J&K. However, he had to accept unequivocally that J&K was an integral part of India. Abdullah died in office in 1982.

This chapter focuses on azadi, particularly on aspects associated with its interpretation as ‘independence’. After a scene-setting overview of the Kashmiris’ anti-India uprising and its five phases, the chapter discusses some of the meanings, interpretations and usages of this vexed term. It then discusses the significant constitutional and administrative changes that New Delhi imposed on J&K in 2019 – and which comprise a sixth, and uncertain, phase to the Kashmiris’ anti-India uprising. For some members of the Indian Government, these changes seemingly have resolved both the issue of J&K’s special status and Kashmiris’ sense of being special. Supposedly, Kashmiris are now just like other Indians. Taking azadi specifically to mean independence, the chapter then discusses the feasibility of either an independent J&K or an independent Kashmir surviving as an independent state. The chapter concludes that there are now two ‘realities’ concerning J&K: the Indian reality that J&K is fully integrated into India and the Kashmiri reality that most Kashmiris want little to do with India: they want azadi.