Jammu and Kashmir is a highly diverse society going through conflict in an intensified manner. Diversities are so placed in this state that a complex social and political environment is generated. Firstly, there is no clear-cut context of ‘majority’ and ‘minority. Majority in one context becomes minority in another. Even when groups assert their collective strength and numbers, they claim their status of marginalization. Hence one can see a multiple context of ‘minority perceptions’ in the state. Despite being part of the largest religious group of the state, the Kashmiri Muslims perceive themselves as a minority in the context of the larger reality of India. Their perception of marginalization emanates from the context of the relationship of the state with India, especially the intrusion of the Centre in the politics of the State and disregard of the local political aspirations. The Hindus of Jammu and Buddhist of Ladakh, though majority in their respective regions, perceive themselves as minority not only in the context of the Muslim majority character of the state but also in the Kashmir-centric political and power context of the state. The sense of deprivation and minority lies deep in many other ways ‘the Kashmiri Pandits perceive their minority status vis-à-vis the Kashmiri Muslims, the Muslim of Jammu perceive their deprivation both vis-à-vis the Hindus of Jammu as well as Muslims of Kashmir. Similar is the situation of the Muslims of Kargil who perceive their marginalization both in the immediate context of the Buddhist domination in Ladakh as well as the power centre in Kashmir. What is important about these multiple minority perceptions is that the status of minority and deprivation is not merely defined by the demographic factor of religion but also from other categories. Besides the religion, the factors of region, tribal or caste status as well as economic backwardness define the sense of minority. Regional backwardness and discrimination therefore remains the constant discourse both in Jammu as well as Ladakh regions. In this discourse, Kashmir is portrayed as the centre of power and other regions facing ‘neglect’ and ‘deprivation’. The regional context of backwardness is countered by the sub-regional context of deprivation. Whether in the Kargil belt of Ladakh, or in the Doda or the Poonch Rajouri belt of Jammu region, one can see this discourse of sub-regional deprivation and neglect. Apart from the regional and sub-regional perceptions of marginalization, there are other similar perceptions based upon the caste and tribal factors. Besides the dalits and OBCs suffering from minority perceptions, there are Gujjars and Paharis who perceive themselves as marginalized groups. Other than these, there are varieties of displaced people due to the conflict situation (the ‘Refugees’ from across the LoC or the International Border), the people living in the far flung areas and those living near the LoC who perceive themselves as neglected and deprived. Secondly, there is an overlapping context of identities. Though a distinction on the basis of a particular category can be established, yet the social identities operate in a rather fluid manner. There is neither a singular nor a homogenous character of identities. Overlapping context makes each identity internally differentiated. Political Divergence The complex nature of diversities determines the nature of politics as well. To begin with, there is a divergence of political aspirations which leads to a multiple Identity Politics. As one can see, apart from the Kashmiri identity politics that informs the political movement in Kashmir, there is a range of other kinds of identity politics that makes the internal politics of the state quite vibrant. While some of these political identities operate parallel to each other, many others are located in a mutually exclusive and contradictory relationship with each other.